,31 



KELIGIOUS 



CASES OF CONSCIENCE 



ANSWERED 



IN AN EVANGELICAL MANNER: 

BY THE 
Rev. S. PIKE, and the Rev. S. HAYWARD. 

14 » 



NEW EDITION 

WITH AN INTRODUCTION BY THE 

REV. HENRY A. BOARDMAN, D. D. 



SMITH, ENGLISH & CO., 40 NORTH SIXTH STREET. 

NEW YORK : R. CARTER AND BROTHERS. 

BOSTON: GOULD AND LINCOLN. 



TWf uo 



The Library 
of Congress 

wash1ngtos 



Entered according to Act of Congress, in the year 1859, by 

SMITH, ENGLISH & CO., 

In the Office of the Clerk of the District Court of the Eastern 

District of Pennsylvania. 



WILLIAM S. YOUNG, Printer. 

S. D. Wyeth, Agt., Stereotypes. 
No. 209 Pear Street, Phila. 



IntrobtttiifliL 



It is of wholesome augury, that the Amer- 
ican Publishers of this book should be called 
upon to issue a fresh edition. A century has 
elapsed since the Lectures which compose the 
body of the work, were delivered in the city 
of London ; and the christian public are not 
yet prepared to let the volume go out of print. 
A religious treatise which thus commends 
itself to the respect and confidence of four 
successive generations of readers, must have 
a real, intrinsic value. This fact, indeed, con- 
stitutes a recommendation of the work, which 
can derive little or no additional weight from 
the endorsement of any modern pen. All 
that can be expected or desired from such an 
endorsement, is, that it may serve to call the 
attention of parties to the book, who might 
otherwise overlook it. 

It has been supposed, that the class of sub- 
jects discussed in the following pages, excite 
less interest in the Church now than they did 

Oil ) 



IV INTRODUCTION. 

at a former period. That the present age has 
contributed only a few works to the depart- 
ment of casuistical theology, to which this 
book belongs, must be conceded. Pre-emi- 
nently a book-making age, it is not in keeping 
with the spirit of the times, to publish works 
on experimental religion. Immutable in its 
principles, and insusceptible of the ' progress ' 
which marks the development of the physical 
sciences, Christianity, nevertheless, assumes 
a somewhat different type at different epochs. 
Under the administration of the Providence 
and Spirit of Grod, it is at one period, polemic, 
at another, contemplative, at a third, ag- 
gressive. The Divine wisdom so ordered 
events, that, after the great Reformation of 
the sixteenth century, the church should ex- 
perience a season of long and anxious conflict, 
which drove her to the earnest and diligent 
study of the Sacred Oracles. This, in turn, 
was followed by a season of comparative tran- 
quillity, in which her treasures of learning and 
piety were employed in preparing libraries of 
practical and casuistical divinity. And this 
was indispensable, not as a mere prelude to 
this age of Missions, but as a necessary part 



INTRODUCTION. V 

of the training of the Church for the activities, 
secular and spiritual, of the day in which our 
lot is cast. There is no extravagance in as- 
serting, that the works of the great Puritan 
and JSTon-conformist divines, could not have 
been produced in the age now passing over 
us ; nor, on the other hand, could the Church 
of our day have been what it is, without the 
potential influence of those writings. 

Confining the observation to the Anglo- 
Saxon race, there are no uninspired works 
which have had so much to do with moulding 
our Christianity, as these. They are, next 
to the Bible, the armory to which we instinct- 
ively repair, to burnish ' the weapons of our 
warfare/ and equip ourselves for fresh con- 
flicts with our spiritual adversaries. To 
annihilate the works of Owen, Baxter, Elavel, 
Henry and others, whose names have become 
household words with us, would be to despoil 
the Evangelical Church of one of its best 
earthly treasures. Even where the writings 
of these eminent divines are but little read in 
private families, their influence is felt both 
through the pulpit and the press : for they 

are not likely to lose their place in the libra- 

A2 



VI INTRODUCTION". 

ries of Christian ministers. These, and such 
as these, are the writers who have brought 
their ample stores of biblical learning and 
religious experience to bear upon the discus- 
sion of questions of casuistry, like those pre- 
sented in this volume. And there are 
probably, few pastors who have not occasion 
to consult them on ' cases of conscience' 
arising among their own people. 

It is quite to the point, in this brief intro- 
duction, to remark, that these ' cases ' occur 
as often in our day as they ever did The 
formal consideration of them in extended 
courses of sermons and lectures, may have 
fallen into desuetude — whether wisely or not, 
it is for the ministry to determine ; — but the 
same perplexities and difficulties beset the 
' narrow path,' and press heavily upon the 
mind of many a weary pilgrim. The appeal 
might safely be made to any faithful pas- 
tor, whether any of the sermons he preaches, 
excite a deeper interest among his people, or 
are more cordially welcomed by them, than 
those which are devoted to questions like these : 
" In what frame of mind must a sinner come 
to Christ?" " How may I know that I am 



INTRODUCTION. vil 

a Christian ?" "What are the forms, the 
causes, and the remedy, of spiritual despond- 
ency ?" "Plow may a person detect and 
subdue his besetting sins ?" " How may a 
backsliding professor regain his lost peace of 
mind?" It is only necessary for a preacher 
to announce one of these themes from the pul- 
pit, to enkindle a feeling throughout his con- 
gregation, which will reveal itself by the most 
unambiguous tokens. 

Not only so, but questions of casuistry are 
continually brought before pastors in private, 
even though they be eluded or overlooked in 
the sanctuary. And the frequency of these 
examples warrants the belief, that there must 
be a very large number of Christians whose 
minds are harassed with spiritual doubts and 
difficulties. The presumption, indeed, is, that 
there are few truly converted persons who 
escape these trials; although, for the most 
part, they shrink from unveiling them to any 
human eye. 

This must needs be the case. For all true 
religious experience preserves a substantial 
identity from age to age. The Psalms in 
which David describes his hopes and fears, 



viii INTRODUCTION. 

his misgivings and self-reproaches, his falls 
and triumphs, have supplied the Church with 
its favorite formulas of devotion for five thous- 
and years. Every believer lives over and 
over again, the touching experience which the 
great Apostle of the Gentiles has recorded 
in the seventh chapter of Romans — a 
chapter, perhaps, of even higher value to the 
Church, than the eighth, albeit the latter is 
often represented as the crowning gem of the 
New Testament. The "Confessions" of 
Augustine, are virtually the " Confessions " 
of thousands in every subsequent age, who 
have fought the same terrific fight with error 
and sin, and achieved the same victory. And 
so, all along the centuries, the people of God, 
of whatever clime or tongue, have been per- 
petually reproducing the same experiences, 
which greet us in the records of the earliest 
saints whose names are transmitted to us. So 
long as nature and grace struggle together in 
the hearts of renewed sinners, these lights 
and shades must continue to chequer the 
christian life ; and ' cases of conscience ■ will 
plead for counsel and sympathy. 

In this view, a work like the present de- 



IKTKODUCTION. IX 

serves to be well received by the Churches. It 
aims, on the one hand, to guard well against 
self-deception : — and the danger of embracing 
a false hope and trusting to a form of godli- 
ness without its power, was never greater 
than it is now. It seeks, on the other hand, 
to comfort desponding believers, to point out 
the causes of inefficiency among Christians, to 
instruct them in the performance of duty, and 
to aid them in their struggles with sin and 
temptation. If a doubting Christianity be, as 
there is reason to fear, too much a character- 
istic of the piety of our country ; if there be 
a lamentable want of that simple faith which 
takes God at his word, and receives every 
thing He says, just as a child receives every 
word that falls from his father's lips; this 
book should find readers :— it has a message 
for all these timid, halting disciples. Again, 
there are not a few most exemplary and use- 
ful persons, who are habitually anxious on the 
question of their conversion, because they are 
unable to recall any precise period at which 
they experienced a change of heart. They 
would do well to read what is written upon 
Case xxviii,' 



X IOTKODUCTION. 

" A person who has had a religious educa- 
tion, and cannot remember any time or place 
when and where Grod first wrought upon his 
soul; what judgment must he form of his 
state, and what methods must he take to be 
satisfied that he is a child of God?" 

The recurrence of the Lord's Supper is to 
many conscientious and devout believers, an 
occasion of deep mental solicitude. When- 
ever this ordinance is administered, they are 
ready to ask — not always of man, but cer- 
tainly of Grod — " May a person with doubts 
of his regeneration, or personal interest in 
Christ, approach the table of the Lord, with- 
out being guilty of presumption ?" They 
will find this question formally answered in 
the second part of this volume; and the 
whole subject discussed in several other 
essays. 

The snares and dangers of a business-life, 
more formidable in our day than ever before, 
will commend to Christian merchants and 
mechanics, the suggestions under ' Case 
xxii :' " When may a Christian be said to 
pursue the affairs of the present life, so as 



INTRODUCTION. XI 

to prevent his advances in grace, dishonor 
God, and injure his soul?" 

And since the question of dramatic enter- 
tainments is still agitated among professing 
Christians, it cannot be unseasonable to call 
attention to the remarks under 'Case x:' 
"Is going to Plays and other Theatrical 
performances, consistent with the profession 
and practice of Christianity ?" 

These examples may suffice to give some 
idea of the topics to which this book is de- 
voted. It is not to be understood, that a 
general recommendation of the work, implies 
an approval of every sentiment and every 
expression it contains. All discussions of 
this sort borrow their complexion in some 
degree, from the age in which they originate ; 
as they necessarily take their predominant 
tone from the author's own mind. But the 
writers of this book were men taught of the 
Spirit, deeply skilled in the subtleties of the 
human heart, having a large acquaintance 
with Holy Scripture and with the mysteries 
of experimental religion ; and entitled, there- 
fore, to speak with some authority on these 
profoundly interesting subjects. The work 



xii INTRODUCTION. 

well deserves the place it has so long held in 
the affections of the Church. May the bless- 
ing of Grod attend the further circulation 
of it. 

" H. A. B. 
Philadelphia^ Jan. 7, 1859. 



fttinm 



The following answers were, among others, 
delivered in a weekly Lecture, during the 
last winter, with a view to remove the doubts 
of the timorous Christian, quicken him on his 
way to Zion, to guard against presumptuous 
hopes, and promote the life of religion in the 
soul. That these important ends might be 
answered, the auditory were desired to sup- 
ply us with serious Cases of Conscience, 
arising from the difficulties they met with in 
the course of their experience, and to conceal 
their names, that so they might, with the 
greater freedom, propose their respective 
Cases, and that we, in our solution of them, 
might be kept from the least degree of fear 
or restraint. 

Through the repeated importunities of our 

friends, and from satisfactory evidences of 

usefulness, we have been prevailed upon to 

commit to the public view a select number of 

these answers, though somewhat contracted. 

B (xiii) 



XIV PREFACE. 

And we hope, that those into whose hands 
they may come, will read them with Christian 
candour. And may the Spirit of God, with- 
out whose peculiar blessing all attempts will 
be ineffectual to answer any saving purposes, 
make these a powerful means of bringing 
them nearer to Christ, and of making them 
more lively and active in his service ! If this 
happy end is but in the least answered, we 
shall rejoice, and give God all the glory, dis- 
regarding all the little contempt that may be 
cast upon us and our imperfect labours. 

It must be acknowledged to be a very diffi- 
cult and critical work to distribute to every 
one their proper portion, and so to divide the 
word of truth, as to give suitable encourage- 
ment to those to whom it belongs, and yet to 
leave the hypocrite or presumptuous sinner 
no room to hope. It is equally difficult to 
attempt to destroy the vain confidence of a 
sinner, without disturbing the peace, and dis- 
couraging the minds of those who are the 
real followers of Jesus. Who is sufficient for 
these things ? We readily confess our insuf- 
ficiency ; but yet hope, that the Lord has en- 
abled us to be in some measure faithful, so 



PKEFACE. XV 

far as our spiritual knowledge extends, and 
may he enable you who read, to deal faith- 
fully with your own souls, that so neither our 
labour, nor your perusal, may be in vain ! 
London, S. PIKE, 

May, 30, 1755. S. HAYWARD. 

As the Cases of Conscience have already 
been well received by the religiously disposed 
part of mankind, the Editor thought that 
additional Questions of the same nature se- 
lected from the Pious Thoughts published in 
the Spiritual Magazine, which breathed the 
same evangelical spirit, would be acceptable 
to serious persons, and doubts not, but such 
as have a regard for gospel doctrine, will find 
the same useful instruction and comfort from 
perusing the Questions that are now added. 



m nf \\t Cam 



«/v/\/v\/v\/v%/\/www 



CASE I. — How shall we distinguish between the 
workings of natural affection, and the real exer- 
cise of grace in religious duties ? S. PIKE, p. 5 

CASE II. — What methods must a Christian, in de- 
clining circumstances, take to recover a health- 
ful vigorous frame of soul, so as to be able to 
maintain real and close communion with Grod 
amidst the hurries and business of this world ? 
S. HAYWARD, 13 

CASE III. — A serious person who scruples to com- 
ply with the usual practice of playing at cards, 
desires to know whether these scruples arise from 
a needless tenderness of conscience, or from the 
faithful monitions of the Spirit of God ? S. 

PIKE, - - - - - 25 

B 2 (xviiV 



XViii LIST OP THE CASES. 

CASE IV. — How may a person judge when a prom- 
ise or threatening comes from God or is brought 
by Satan to the soul ? S. HAYWARD, - 38 

CASE Y. — How far may a person judge of the 
strength or weakness of his faith by the bright- 
ness or darkness of his frames ? S. PIKE, - 48 

CASE YI. — Whether a person, who has been a 
great sinner, has any ground to expect pardon, 
and the comforts of the Holy Ghost? and 
whether he may partake of all the ordinances 
of God ? S. HAYWARD, . - 51 

CASE VII. — What judgment should that person 
pass upon himself, who knows himself to be in 
a dark and corrupt frame, but finds himself 
greatly unaffected with it, and stupid under it ? 
S. PIKE, - 66 

CASE VIII. — How may the times of family and 
closet duty be best regulated to the glory of 
God, our own comfort, and the advantage of 
those about us ? S. HAYWARD, - 74 

CASE IX. — Is it not presumptuous for a person to 
hope he has an interest in Christ when he sees 
little or nothing in himself, but reason to doubt 
and question it ? S. PIKE, - - 84 



LISP OP THE CASES. XIX 

CASE X. — Is going to plays and other theatrical 
performances consistent with the profession and 
practice of Christianity ? S. HAYWARD, - 91 

CASE XI. — How may a person, who is desirous of 
following the dictates of providence in every 
respect, know the mind and will of God in any 
particular circumstance, whether temporal or 
spiritual? S. PIKE, - - - 100 

CASE XII. — Should not a person who is not com- 
fortably persuaded of his being a real Christian, 
abstain from the ordinance of the Lord's Supper, 
lest he should eat and drink damnation to him- 
self ? and what method must that person take to 
satisfy a church of Christ of his being a real 
Christian, who cannot relate any particular 
experience of the dealings of God with his 
soul? S. HAYWARD, - - 112 

CASE XIII. — How may we distinguish the sugges- 
tions of Satan from the corruptions of our own 
hearts? S. PIKE, - - 121 

CASE XI Y. — How may a person know when he 
has the assistance of the Spirit of God in 
prayer? S. HAYWARD, - - 128 

CASE XY. — How may we keep from spiritual pride 

after special enlargements in duty ? S. PIKE, 135 



XX LIST OP THE CASES. 

CASE XVI. — "Whether it is necessary to evidence 
a person's conversion, that he see and acknow- 
ledge himself to be the chief of sinners, though 
he has not been guilty of outward abominations ? 
Or, what that sense of sin is, which is an 
evidence of conversion, and is, therefore, 
accompanied with salvation ? S. HAY- 
WARD, 141 

CASE XVII. — When a person has received a tem- 
poral mercy which he has prayed for, how shall 
he know whether it is granted in answer to prayer, 
and comes to him as a covenant blessing ? S. 
PIKE, - - - - - 149 

CASE XYIII. — How may a Christian know that 
he grows in grace ? S. HAYWARD, - 155 

CASE XIX — How may a deserted believer find out 
the particular sin or sins whereby he has grieved 
the Spirit of God ? S. PIKE, - -164 

CASE XX. — How should we read the word of 
God, so as may be for his glory, and the ad- 
vantage of our souls ? S. HAYWARD, - 173 

CASE XXI. — How may a Christian attain to per- 
form the duties of a serious meditation in a 
right manner? S. PIKE, - - 179 



LIST OF THE CASES. xxi 

CASE XXII. — When may a Christian be said to 
pursue the affairs of the present life so as to 
prevent his advance in grace, dishonour God, 
and injure his own soul ? S. HAYWARD, - 186 

CASE XXIII. — How may a professor, who fears 
lest his experiences are counterfeit and not 
genuine graces, come to such satisfaction con- 
cerning his state, as shall encourage his continual 
reception of the Lord's Supper? S. PIKE, - 193 

CASE XXIV. — Whether a person may desire the 
blood of Christ to be applied to his soul, and 
yet be a hypocrite ? S. HAYWARD, - 204 

CASE XXY. — How shall a person know whether 
the obedience he performs flows from true faith ? 
S. PIKE, 212 

CASE XXYI. — How should we perform the duty 
of self-examination, what are the fittest seasons 
for it, and what use should we make of it ? S. 
HAYWARD, - - 224 

CASE XXVII. — In what frame does the sinner 
come when he savingly closes with Christ ? S. 
HAYWARD, - - - - 233 

CASE XXVIII. — A person has had a religious 
education, and cannot remember any time or 



XX11 LIST OP THE CASES. 

place, when and where God first wrought upon 
his soul ; what judgment must he form of his 
state, and what methods must he take to be sat- 
isfied that he is a child of God ? S. HAY- 
WARD, 243 

CASE XXIX. — A young person who had a relig- 
ious education, and gave his parents promising 
hopes of a work of grace in his heart, and after 
this, threw aside all his religion, and gave him- 
self over to many known sins, but has of late 
been enabled to refrain from these sins, thinks 
he hates sin as sin, and attends constantly 
with delight on public worship, prayer, &c, 
desires to know whether this is restraining grace 
only or saving grace ; and begs advice and in- 
struction in a matter of so great importance ? 
S. HAYWARD, - - - 255 

CASE XXX. — What judgment must a person form 
of his state, or what must he do, who is in total 
darkness, and cannot see any thing of a work 
of grace in his heart ? S. HAYWARD, - 266 



A LIST 0E THK 



^rartiral (tertian*. 



The touchstone of saving faith ; or a plain and brief 

answer to the two following questions : - 27? 

1. How far may a person's heart and ways be recti- 

fied, and he notwithstanding be destitute of sav- 
ing faith? - - - - 279 

2. How shall we know whether our faith is saving 

amidst all the weaknesses and doubts that may 
attend it? S. PIKE ; - - - 287 

Quest. 3. When may a person conclude that he 
enjoys God in the performance of duty? - 301 

Quest. 4. How may a person know, in the exercise 
of prayer, whether he is under the influence of 
the blessed Spirit, or under the movings of his 
owdl natural spirit or imagination ? - 303 

( xxiii ) 



XXIV PRACTICAL QUESTIONS. 

Quest. 5. How far a child of Ggd may fall and yet 

have true grace in his soul ? - - 311 

Quest. 6. What is the essential difference between a 

natural and a spiritual faith ? -* - 311 

Quest. T. How may a person distinguish between the 
genuine consolations of the Gospel wrought in 
the heart by the Spirit of God, and those com- 
forts that spring from our own imagination, or a 
delusive spirit ?■ - - - -314 

Quest. 8. Why should the king of Moab, by the ad- 
vice of his privy council, in a time of imminent 
danger and threatening distress, apply for relief 
to a prophet of the God of Israel, as Balaam 
certainly was, and not to Baal-peor, the God of 
the Moabites? - - - 316 

Quest. 9. How far should the master of a family 
concern himself about the eternal salvation of 
his children, servants, &c. ? Is it his duty to 
read a portion of the Scripture to them morning 
and evening, and pray with them as often ? 
Should he not catechise, or ask them pertinent 
questions at proper seasons ? - - 319 

Quest. 10. Is it possible for a person to be regene- 
rated, or born again, and yet for many years 
after, fear he is not ? And may a person no 



PRACTICAL QUESTIONS. XXV 

way doubt his regeneration, and, at the same 
time, be an unconverted person ? - 325 



Quest. 11. What advice can be given to a person 
grievously distressed with fears, doubts, and un- 
belief? - - - 331 

Quest. 12. Is the death and sufferings of Christ, or 
his passive obedience, all that is required for the 
salvation and justification of a sinner ? Hath 
his active righteousness no part in the work, or 
must it be imputed? Is the imputation of 
Christ's active righteousness an essential point 
of doctrine, or may a man be safe without it ? - 338 

Quest. 13. Is it possible for a person who is enabled 
to bewail his own vileness, to be assured of an 
interest in Christ with eternal joy, and yet not 
have an astonishing view of the glory, fulness 
and suitableness of the Mediator, engaging and 
constraining him to love his Saviour, and delight 
in his ways ? And is it possible to have such an 
affecting view of Christ before regeneration ? - 340 

Quest. 14. As I apprehend that the practice of 
family prayer is unfashionable in our days, is it 
because this age is so much wiser than the. last, 
or is it because we are less acquainted with the 
life, power, and comfort of that religion which 
is pure and undefiled before God ? - - 342 



XXvi PRACTICAL QUESTIONS. 

Quest. 15. How may a person know that he is justi- 
fied, pardoned, and accepted with God ? - 345 

Quest. 16. May one who doubts of his regeneration, 
or personal interest in Christ, approach the table 
of the Lord without being guilty of pre- 
sumption ? - - - - 310 

Quest. IT. What means must a person use to attain 
to greater liveliness in devotional exercise, who 
is desirous of it, and mourns under a sense of 
formality in them ? - - - 374 

Quest. 18. When and wherein may it be said that 

believers do grieve and quench the Spirit ? - 371 

Quest. 19. How shall a person know he aims prin- 
cipally at the glory of God in his doing this, or 
that, or the other thing ? - - 379 

Quest. 20. How may we distinguish betwixt that 
which is moral, and that which is typical, or 
merely ceremonial, in the books of Moses ? And 
consequently, which of these precepts are still in 
force, and which are those long since abrogated ? 384 

Quest. 21. How shall a person know when a promise 
or a threatening is brought by God, or by Satan 
to the soul ? 392 



PRACTICAL QUESTIONS. XXV11 

Quest. 22. Does Satan know the thoughts and in- 
tents of the heart, or only by the gestures and 
motions of the body, as he has had such long 
experience ? - - - - 396 

Quest. 23. Can a person that is daily harassed with 
unclean thoughts and desires, be a child of 
God ? If so, what can, or what should, a poor 
unhappy person do according to the direction 
of God's holy word, in order to vanquish and 
overcome the same ? - 398 

Quest. 24. How may a Christian know when he eats 
or drinks by faith the body and blood of the 
Lord Jesus Christ sacramentally ? Or what is 
it to be a worthy communicant at the Lord's 
table? - - *r - - 404 

Quest. 25. What is the true idea, or the most gene- 
ral and direct intention of the term grace in 
Scripture? - - - - 409 

Quest. 26. What is faith ? How does it differ from 

hope, love, repentance, &c. ? - - 413 

Quest. 21. May hope, love, repentance, patience, 
&c, evidence that a person is regenerated, and 
in the way to glory, if he should be in more 
doubt about the truth of his faith, &c. ? - 414 



XXV111 PRACTICAL QUESTIONS. 

Quest. 28. What is the real difference between true 

faith and mere presumption ? . - - 415 

Quest. 29. Is it possible for that person to be a true 
believer, who does entirely neglect closet or 
private prayer ? - - - - 419 

Quest. 30. Which is the best way to cure luke- 
warmness and trifling indifference in closet 
prayer ? - - - - £20 

Quest. 31. What is the difference betwixt the real 

spirit and the mere gift of prayer ? - 423 

A few free thoughts on the character and happiness 

of the happy man ? - - 426 



CASES OP CONSCIENCE, 



CASE I. 

How shall we distinguish between the workings of natural affection 
and the real exercise of grace in religious duties ? 

This serious question lately came into my hands in these 
very words; and, upon reading it, I could not but see that it 
contained a query of the greatest importance, and therefore 
thought it might be very proper to take it into consideration, 
and give it as clear a solution as lay in my power. 

I confess it to be a very close and interesting inquiry, such 
as requires some skill to answer it, but much more spiritual 
skill to apply it to our own hearts and cases. You will easily 
see both the importance and difficulty of the question, by a 
free and familiar stating it, after this manner. 

There are many that go to, or come from, Gospel ordi- 
nances entirely stupid, careless, and unaffected, having no real 
regard for the power or spirit of religion, and aiming at no 
more than the form of it. To such as these, the present query 
is an indifferent matter; and their very indifference is an evi- 
dent proof, that the state of their persons, or the frame of their 
hearts, is really sad and deplorable, though they know it not, 
or are utterly unconcerned about it. 

There arc others, who, when they attend upon, or engage 
in, religious duties, such as reading, hearing, singing, and 
praying, have their affections strongly moved ; so that these 
persons can, and do frequently weep under ordinances for 
grief or joy; they often attend the means of grace with much 
pleasure in their countenances, and many tears in their eyes. 
These appearances, I confess, are very pleasing and promising 
in an assembly, and sometimes indicate that the Spirit of God 
is at work in their hearts: and many Christians are ready to 
take it for granted, that those ordinances are truly beneficial, 
where the passions are thus agitated, and to esteem those 
lost opportunities, where this is not the case. 

But here I must observe, that we have great^ reason to be 
suspicious of ourselves, and should not make this the rule to 
judge of the usefulness of an ordinance by; but make a farther 

1* 



6 CASES OF CONSCIENCE. 

inquiry, whether these motions within us, or these impressions 
upon us, are the workings of natural affection only, as they 
certainly may be, or the real exercise of spiritual grace? 

And this is the very question under consideration. Many, 
I fear, are awfully deceived with the mere workings of nature, 
"by thinking them sufficient evidences of the presence and 
blessing of Grod in his own institutions; while, on the other 
hand, many are groundlessly discouraged, because they do not 
feel such strong emotions as others do; thinking that this is an 
evident token of the barrenness and uselessness of ordinances. 

That we may not be either deceived, or unreasonably dis- 
couraged, by these means, let me, therefore, now attempt a 
serious and plain solution of this query, looking up to the Di- 
vine Spirit, to make the whole clear to your understandings, 
and to apply it close to your consciences. 

I would offer the following considerations as preparatory to 
a direct answer, and then proceed to the solution itself: 

Observe, 1. The affections of the mind may be excited in a 
merely natural way under divine ordinances. The proof of 
this point will be best introduced by endeavouring to set be- 
fore you some of those ways, in which mere nature may be 
impressed or raised under the means of grace. 1. The af- 
fections of the mind may be excited by a natural impression. 
Thus, when a person is attending upon the ministrations of the 
word, he may find himself moved only by the beauty of the 
style, or the propriety of the language, or by the loudness or 
tunableness of the preacher's voice, or the apparent fervency 
of his address. Such circumstances as these may move the 
affections in a way purely mechanical, without being attended 
with any spiritual or saving effects; for hereby only animal 
nature is touched, or the speculative powers employed, in a 
pleasing or disagreeable way. This seems to have been the 
case with the hearers of the great prophet Ezekiel, as men- 
tioned Ezek. xxxiii. 32 : "ho, thou art unto them as a very lovely 
song of one that has a pleasant voice, and can play well on 
an instrument, for they hear thy words, but do them not." Let 
not any therefore conclude, that ordinances are profitable to 
them, merely because they are pleasing and delightful to their 
ears; for the manner of the preacher's address may make a 
natural impression upon his hearers, without having any spirit- - 
ual or useful effect. 2. The affections maybe sometimes raised 
by a natural sympathy; which sympathy regards not merely 
the manner of the preacher, but the matter also, which he de- 
livers. If the preacher himself appears very earnest in his ad- 
dress, and very much affected with what he delivers, this docs 
often effectually work upon the natural affections of his hearers 
by way of sympathy. If he appears concerned, they feel a 



CASES OF CONSCIENCE. 



sympathetic concern along with him: if he seems raised and 
delighted, they by sympathy partake of his pleasure to such a 
degree, as actually to weep and rejoice with him. Again, if 
the minister be setting forth something, that is in its own 
nature very affecting, in expressive language, here the power 
of oratory produces in the minds of the hearers a sympa- 
thy with that which he is relating or describing, Thus, if 
the minister be setting forth in very mournful strains the suffer- 
ings and agonies of Christ, his relation of these tragical occur* 
rences may move the affections of the people merely in a sym- 
pathetic way, without making any saving or spiritual impres- 
sion on their hearts; and there may be no more in these work- 
ings of affection, than what most persons, I believe, are obliged 
to feel, when attentively reading that memorable history of 
Joseph and his brethren, whereby the affections of joy and 
sorrow, resentment and pleasure, are alternately excited in a 
way purely natural. 3. The affections are sometimes raised 
under ordinances from a purely natural or notional inclination. 
A person may meet with that in a sermon which suits his taste, 
or falls in with his previous sentiments. And as it is natural for 
us to be pleased with, and to be fond of, our own opinions, there- 
fore whenever we meet with what corresponds thereto, we are 
necessarily pleased and delighted. If what is advanced in a 
sermon strongly confirms, or beautifully illustrates, what we 
believe, this will certainly draw forth the pleasure and agree- 
able affections of the mind: but let us not conclude from 
thence that we have received any spiritual advantage, or that 
there has been anything more than the natural effect of a 
natural cause; for in all this satisfaction there may be nothing 
spiritual or evangelical, even though what we are pleased 
with be Gospel truth. ' 

On the other hand, we may meet with something in a ser- 
mon, that may disgust or displease us; and this may excite 
answerable affections; and these affections we may be ready 
to esteem a true zeal for the truth, in opposition to error; yet, 
after all these emotions of the mind, there may be nothing spi- 
ritual or savoury brought home to our hearts, nor any working 
of true grace in the soul. Once more; 4. The affections being 
raised more or less, may very much depend upon our natu- 
ral constitutions. T?or we know that some are of a more soft, 
tender, and affectionate disposition than others; and these are 
more easily touched and moved by what occurs in an ordi- 
nance than others, and arc more frequently melted into tears. 
This therefore must not always bo ascribed to a greater degree 
of the Spirit's operations, since it may be frequently accounted 
for, from a cause that is merely natural. Thus we see how 
natural impressions, natural sympathy, natural inclination, 



8 CASES OP CONSCIENCE. 

and natural constitution, may be tlic sole cause or occasion of 
raising the affections under an ordinance. But, to prevent 
any discouraging mistake, let me proceed to observe, 

II. That the affections being thus moved in a natural way is 
an experience that is no way evil in itself. There is no sin 
in this naturalinclination, sympathy, or constitution; it is but 
right for us to be thus moved, unless these impressions lead 
us off from the gospel, or unless they are mistaken for the ope- 
rations of saving grace. If, indeed, we fall into this mistake, 
it may be of very dangerous consequence, and an awful means 
of making us misjudge our frames and experiences; being 
deluded by natural, instead of spiritual impressions. 

This discourse is not designed to engage you to restrain or 
suppress such natural workings of the affections, since they 
are what the God of nature has formed in us; but only to 
teach us how to distinguish them from what is truly spiritual 
and saving, that we might not mistake nature for grace. For 
which reason, I would farther observe, 

III. That the workings of natural affection maybe a means, 
in the hands of the Divine Spirit, to excite and promote the ex- 
ercise of spiritual grace. God may bless a natural constitu- 
tion or sympathy, and make them a means of spiritual good. 
Many a person, by the means of his natural affections, has 
been brought and kept under the ministration of the Gospel 
with delight; and this has been the first occasion of his being 
begotten through the Gospel. Many have been so captivated 
by the fervency or oratory of a Gospel minister, as to intro- 
duce them into privileges, which have been blest to everlasting 
advantage. Remember the case of Ptuth the Moabitess, how 
the strong affection that she, though bred up in idolatry, had 
for her mother-in-law Naomi, induced her to come into the 
land of Israel with her mother: and in this sweet, gradual, and 
insensible way, she was prevailed upon to forsake her false 
gods, and to put her trust in the shadow of the wings of the 
God of Israel. How beautifully did natural and spiritual affec- 
tion unite in these words? Ruth i. 16. " Thy people shall be my 
people, and thy God my God." And as many are caught to their 
ruin, by those things which lay hold of their natural affections 
at first, so, blessed be God, some are brought to Christ in 
the very same way. Once more, it is needful to take notice,' 

IV. That the exercise of saving grace in ordinances, does 
frequently stir up our natural affections into sensible exercise. 
Grace working strongly in the heart has an effect even upon 
the animal frame : the emotions of the soul, by the influences 
of the Divine Spirit, will occasion and produce a great change 
in the posture of the animal spirits. So that the case is mu- 
tual: natural affection may be so blest, as to be an occasion 



CASES 0E CONSCIENCE. 9 

of our receiving spiritual grace and comfort; while, on the 
contrary, the exercise of saving grace may foe the occasion of 
many impressions upon our animal frames. 

But though these things are thus frequently linked toge- 
ther, and co-operate with one another, yet still there is a 
most important distinction between them. 

This, therefore, brings me to collect the whole together, in 
order to give a direct solution to the question proposed. 

What has been said, will a little alter the form of the query. 
For, since natural and spiritual affection are so connected to- 
gether, the question is not, whether our natural affections are 
moved, or only spiritual affections excited, in ordinances; but, 
how shall we know whether there be any thing more than 
what is purely natural in the motions of our affections under 
divine ordinances? There may be, and generally is, a great 
deal of what is natural along with that which is spiritual and 
saving; and there may be nothing of what is spiritual and 
saving, where there is much of that which is natural. In 
order to distinguish things that differ in this case, let us 
put the following queries seriously to ourselves: 

1. Whether that which moves our affections under an ordi- 
nance, be what is truly spiritual and evangelical? Sometimes 
we are affected by the oratory of the language, the tuneable- 
ness of the voice, or the suitableness of the phraseology; and, 
if this be all, here is certainly nothing but nature. Sometimes 
we are affected by the matter delivered, as well as by the man- 
ner of the delivery; but perhaps that which touches and moves 
us, is the mere superficial or historical part of the discourse, 
without being at all moved by the interesting, important, spiri- 
tual part of it; in this case, here is nothing but natural sympa- 
thy; as the daughters of Jerusalem, (Luke xxiii. 27, 28,) be- 
held the sufferings of Christ with tears of compassion without 
seeing or being impressed by the spiritual end of his sufferings, 
or attending to the awful consequences of them upon the city 
and its inhabitants. But, if our affections are wrought upon in. 
a spiritual manner, it is by our regard to the evangelical parts 
of the discourse. For, so far as true grace works, that which 
chiefly affects the mind, are those things which respect the 
method of grace, the salvation of the soul, the suitableness 
and excellency of Christ and the like; and if we are made to 
feel the power of these things upon our minds, so as to be im- 
pressed by the thought of the sinfulness of sin, the fulness of 
the covenant, the riches of grace, and the way of the Spirit in 
convincing, converting, sanctifying, and comforting the soul, 
here is now something more than nature, because nature will 
never teach us to regard such spiritual things in a spiritual way . 



10 CASES OP CONSCIENCE. 

2. We should inquire, not only whether our affections are 
moved, but likewise whether our very hearts and consciences 
are touched? There is avast difference between the affections 
and conscience in subjects of this nature; and it is of the high- 
est importance for us to discern this difference; because, un- 
less the conscience be impressed, all other motions and impres- 
sions are of no saving avail. Let us, therefore, ask ourselves, 
whether we do see and feel our own concern in the word deli- 
vered, and whether the thought of its respecting our own state, 
frame, or duty, be that which makes the word pleasant or pow- 
erful to us? To familiarize this matter to us, let us be con- 
cerned to put it home to our souls in particular cases. When 
we are hearing or thinking upon the doctrine of the depravity 
of nature, does this affect us in an humbling way, because we 
see and feel it to be our own case? When we are attending 
to the doctrine of Christ, in his redemption, atonement, and 
righteousness, what is it now that affects our minds? Is it 
merely because we like the doctrine, and are pleased with 
the manner of handling it? or is it because these important 
truths are applied to our consciences as the only ground of our 
hope, and the proper matter of consolation for our souls, under 
a real sense of the sinfulness and guilt of our own sins? When 
the nature and necessity of the Spirit's gracious and powerful 
influences are displayed so as to affect us, is it only because we 
like the subject, the preacher, or his manner? or is it because 
we have in our own souls, at that time, a sight and feeling of 
our need of them, and because we hope and desire to be made 
partakers of them? Once more; when we hear a searching 
discourse, a discourse that plainly sets forth the marks and 
signs of a safe or dangerous state, of a good or bad frame; 
now let us observe, if this touches our affections, and if it does, 
whether the reason is, because we are led hereby to a serious 
examination of our own hearts, state, and frame, and have our 
hopes or our fears excited upon this principle? Thus, in all 
cases, inquire whether that which affects us in reading or 
hearing the word, be the sight we have of our own concern 
with, or interest in, the things declared? If so, this is an effect 
that is more than natural, because nature of itself will never 
thus apply the word to our own hearts and consciences. 

And we may be sure, that a very great point is gained by 
the word and ordinances of the Gospel, if they come in this 
manner close to our own state or frame. Whereas, it is to 
be feared, that many are pleased with, and in some way im- 
pressed by the word, who are never thus touched to the quick 
by it. 

3. Let us inquire whether our hearts are so impressed as to 



CASES OF CONSCIENCE. 11 

stir np the graces of the Spirit into exercise in our souls? 
This can never be done, without such an application of the 
word to the conscience, as has been just described; and where 
there is this self-application, it seldom fails of quickening and 
exciting these graces. But forasmuch as it is possible for 
the word to be misapplied, so as to promote a false hope, or 
beget an awful despair, it is therefore needful to add this 
question to the former. Do the declarations of the word 
humble us under a sense of our own meanness, unworthiness, 
guilt, and pollution? Are we by the word emptied of self, 
made to abhor ourselves, because of our defilement and abo- 
minations? Are our desires raised after Christ, his sanctify- 
ing grace, and his justifying righteousness? Are we hereby 
stirred up to flee to Christ,to depend upon him, to seek after 
a conformity to him, and to love him as one altogether lovely? 
In a word, are we, by the means of grace, drawn off from 
self, sense and sin, unto Christ Jesus for righteousness and 
strength? If there be such motions as these produced or ex- 
cited in our hearts, in reading, hearing, or prayer, it is evi- 
dent that the graces of the Spirit are exercised. And although 
under an ordinance, where such experiences are felt, there may 
be much of natural sympathy or impression; yet we have no 
reason to question the operations of grace, because of the 
workings of nature; but rather should bless God, that he is 
pleased to turn the natural affections into a spiritual channel, 
or to make them a means of promoting what is truly spiritual 
and evangelical. But in order to prevent all mistakes upon 
this head, that we might not be deceived with counterfeit 
for real graces, it will be needful to make one more inquiry: 
4. Whether these motions of affection have any holy ten- 
dency, and produce a holy effect upon our hearts and lives? 
These workings of soul under ordinances, let them be ever so 
strong, ever so pleasant, or in appearance ever so evangelical, 
are certainly delusive, if they have not the stamp of holiness 
upon them. If these pleasing impressions tend to make us 
less watchful against sin, or less careful to perform our duty; 
if they fill us with a pleasing imagination, that we need not 
be so much afraid of sinning, or need not be so diligent in 
duty, because all is safe; this turn of thought, included in 
these motions of affection, is an infallible mark that the ex- 
perience is delusive, detrimental and diabolical. But if these 
workings of soul tend to increase our hatred of sin, and our 
watchfulness against it, and to promote our love to Christ 
and true holiness; if they leave such a savour behind them 
upon our spirits, as imbitters sin, and gives us a relish for, 
and delight in, the ways of the Lord; if they promote our re- 



12 CASES OF CONSCIENCE. 

verence for God's name, and our love to his people, his ordi- 
nances, and his precepts; we may then be certain that they 
are of a spiritual and saving nature. 

Let us now collect the whole together, and apply it by a 
few remarks for instruction and examination. 

1. Hence learn, that there is no grace of the Spirit, but 
has its counterfeit. Nature can mimic a true faith by a no- 
tional belief; can mimic a true hope by presuming upon the 
enjoyment of Gospel privileges; can mimic a true love by a 
love to the means of grace upon natural principles; can mimic 
a true godly sorrow by a sympathetic weeping under an 
affecting discourse; can mimic a true joy in the Lord by a 
delight in Gospel ordinances upon self-righteous and carnal 
principles. 

2. Hence learn, that to judge of the degree of our profiting 
under an ordinance by the degree of affection, is a deceitful 
way of judging. We may be most profited when least affect- 
ed, and least profited when most affected. For it is not the 
degree, but the nature and kind of tke impression, that we 
are to attend to, when examining whether the word is profita- 
ble to us or not. This thought, if properly regarded, will 
afford matter for the conviction of some, and for the consola- 
tion of others. Art thou often delighted with, and melted into 
tears under, an ordinance? Do not immediately conclude, that 
thou art a thriving Christian; for most, if not the whole of 
this experience may arise only from a natural softness of temper, 
or from the natural impressions made upon thee by the liveli- 
ness of the preacher, or the beauty of his style. On the con- 
trary, art thou seldom affected in a lively manner, or to any 
sensible degree, under an ordinance? Do not, therefore, at 
once discourage thyself; for, notwithstanding this defect, thou 
mayest have a solid love to Christ, hatred of sin, and desire 
after holiness, promoted and confirmed: and, if this be thy 
case, thou art no forgetful hearer, but a doer of the work, al- 
though thou mayest not be so affectionate as some others are. 

8. Hence learn, how to put proper questions to yourselves, 
to know whether you are truly advantaged by any divine ordi- 
nances. When you reflect back upon any means of grace you 
have enjoyed, or upon any spiritual duties you have performed, 
converse with your souls in some such manner as this: " my 
soul, thou hast been now engaged in a precious duty, enjoying 
a spiritual privilege, but how has it been with me under it? Have 
I been totally stupid, or have I not been, in some measure, affect- 
ed, impressed, or delighted? If I have been absolutely unaf- 
fected in hearing, prayer, &c, sure I have great reason to be 
humbled and ashamed, that my heart has been so hard, and 



CASES OF CONSCIENCE. 13 

the powers of my soul so sadly wandering, or so inactive 
and unemployed, when things of infinite importance have 
been transacting. But if I have been melted, pleased, or 
impressed, have I not still some reason to be jealous over 
myself, lest what has passed in my soul should be what is 
merely natural, instead of being truly spiritual? Let me then 
come to a close and serious examination. What was that 
which made me weep or rejoice, that pleased me or impressed 
me? Did those glorious truths that were delivered in preach- 
ing, or those important concerns I transacted with God in 
prayer, affect my mind? Was I enabled, under the ordinance, 
to apply these things to my own case? Was I affected with 
my own interest in them, or my own concern with them? And 
did these impressions stir me up to go out of myself, and cast 
my soul upon Christ for righteousness? Were my affections 
of hope or fear, of joy or sorrow, so excited, as to draw me 
off from self and sin, to Christ and his grace? And had these 
experiences any thing of a holy stamp upon them, and have 
they left a savour behind them to make me more desirous 
after Christ and holiness, and to be delivered from the power, 
pollution, and practice of sin? If this be my case, I have 
great cause to bless God, for the presence of his grace, and 
the influences of his Spirit; and so far as I find my expe- 
rience defective in these particulars, so far I am called upon 
to humble myself before God for the barrenness and unfruit- 
fulness of my heart in these spiritual duties." 

Thus, upon the whole, we may see how to distinguish be- 
tween the workings of natural affection, and the exercise of 
spiritual grace. But let me entreat you to be earnest for the 
teachings of the Holy Spirit, which are absolutely necessary 
to apply what has been stated to your own hearts, and to 
enable you to pass a right judgment for yourselves in a case 
bo spiritual and so important. 

CASE XL 

What methods must a Christian, in declining circumstances, take to 
recover a healthful and vigorous frame of soul, so as to be able to 
maintain real and close communion vrith God amidst the hurries 
and business of the world ? 

This question is formed from the following Letter: — "I 
have, through a great multiplicity of worldly affairs, and a deep 
engagement in them, lost that savour and relish for divine 
things I once experienced, and am become a sad stranger to 
that real communion with God, which was heretofore my chief 
joy; and I am so greatly declined in the Christian life, that I 

U 



14 CASES OF CONSCIENCE. 

can sometimes omit the duties of secret prayer and meditation, 
and at other times I perform them with formality and cold- 
ness, and yet am no ways suitably affected with my sad defec- 
tions. Indeed, sometimes I have been helped to bemoan my 
sad case before God, and to plead with the blessed Jesus, the 
great and good physician, to heal and help me. But alas ! 
things remain with me as before ; and, if there be any altera- 
tion in my case, I really think it is for the worse." 

This is a question, which, I doubt not, is suitable to the cases 
of many of God's people in the present dark and degenerate 
day, when there are so many temptations and difficulties to cool 
their zeal, damp their joy, and fill them with formality and in- 
difference of spirit, in the service of the Redeemer. It is not 
with us as it was with our forefathers. We have not their zeal, 
their faith, their love. We are not humble as they were, nor 
so watchful as they against the temptations and sins to which 
we are exposed. We discover not that acquaintance with the 
power of religion which they had. We walk not so close with 
God as they. In fine, we have the name, the form, but we 
have not so much of the life, the spirit, the power of godliness, 
as our forefathers had, who are now in glory : we are more 
worldly, more selfish, more proud and haughty, more careless 
and negligent of our frames and our conversation, and have, in 
all respects, more of the appearance of almost Christians than 
they. Yet blessed be God, this is not the case with every in- 
dividual. There are a few who desire to honour God, by a 
lively faith, a becoming zeal, and a close and humble walk ; a 
few, whose concern it is to make the greatest advances in grace, 
and to maintain daily communion with God, amidst the various 
hurries of life. They cannot live long without God. They 
are never easy but when they are feeling his animating and 
quickening presence with them ; and their souls, in conse- 
quence of it, warmed, enlivened, and breathing out desires after 
him. This seems to be the case with the person who sent in 
the above question. You know something of the excellency 
of communion with God, my dear friend; you have found what 
it is to have a sweet relish for divine things; and now you are 
full of uneasiness at the sad loss you have sustained through the 
hurries and enjoyments of this life, and desirous of having your 
former experience revived, and to find your soul again in a lively, 
healthful, and vigorous condition. Herein you are not singular. 
Many, I am persuaded, speak the same language you do, feel 
the same things, have the same desires, and are equally at a loss 
what to do. It is a case of some importance. May the Spirit 
of God enable me to answer it in such a manner as may through 
a Divine blessing, be effectual to bring your soul, and the souls 



CASES OF CONSCIENCE. 15 

of others, nearer to God, and quicken you to the pursuit of 
that, which has a tendency to promote your growth in grace, 
and make you nourishing and lively Christians! — But, before 
I directly answer your question, I would make two or three 
observations upon it, that may give encouragement to per- 
sons in such circumstances, as well as be a caution to them 
in the pursuits of this world. — And, 

1. It is a peculiar mercy, when we find our souls in a de- 
clining condition, to be immediately alarmed at it, and sensi- 
ble of it. When God is about to bestow the blessings of sal- 
vation, he first makes the sinner sensible of his need of them; 
so, when he is about to revive his work in the soul that has 
been running astray from him, he gives him first a sense of 
his decline, shows him from whence he has fallen, what a 
stranger he is to the life of religion, what ingratitude he has 
been guilty of, how much he has lost of the pleasures of the 
divine life, and how much he has dishonoured that God who 
called him out of darkness into his marvellous light. To lie 
asleep, as David did after his adultery and murder, is awful. 
Oh! sin is of a hardening nature. The Christian is often 
stupefied and benumbed with it. It shuts his eyes, and it 
hardens his heart. He has lost in some measure his zeal 
and liveliness. His graces are withering. His duties are 
cold and formal; nay, he can oftentimes omit them. He has 
not that communion with God he once enjoyed; and yet he 
appears to be contented. Melancholy case! Bless God that 
it is not your case. You appear to be sensible of the un- 
healthy condition your soul is in. You see it is not with you 
as in months past. Bless God, Christians, if you are sensi- 
ble of any decays, if your eyes are open, and your souls are 
impressed with a deep sense of the loss of communion with 
God, the neglect of duty, or formality in it. 

2. We should esteem it a mercy, if, when under a decline, 
we are earnestly desirous of a revival. This appears to be 
the case with you, my friend. Methinks I see you viewing 
former seasons of communion, falling down before God, and, 
under a deep sense of your declining circumstances, hear you 
humbly addressing him in the following manner: — "Lord, 
show me what thou wouldst have me to do. I would acknow- 
ledge my many omissions of duty, my great carelessness and 
negligence, and would be deeply sensible of the loss I have 
sustained. Oh! revive thy work in my soul, and let me not 
lie at this languishing rate! Lord, quicken, quicken this 
slothful heart, enkindle the sacred spark afresh, and let me 
be all alive for thee!" How happy is it when we are enabled 
+ o speak such language, and find our souls in such a frame as 



16 CASES OF CONSCIENCE 

this! But on the other hand, to be careless and unconcerned, 
to be easy and contented in such circumstances, is an awful 
sign that religion is languishing in our souls, and that there 
is no present appearance of an alteration. David, when 
awake, was not only sensible of the dangerous condition he 
had been in, but was desirous of a revival of the work of God 
in his soul, that he might again enjoy communion with him, 
and nourish and prosper in the divine life. Therefore, he 
earnestly prayed, that God would graciously look upon him, 
and return to him, Psalm li. 7. 

3. It is a difficult thing to have much to do with the world 
and to grow in grace. Through the degeneracy of our hearts, 
the world is become an enemy to our souls, a hinderance in 
-our way to heaven. Many, like the young man, keep their 
enjoyments, to the loss of their souls. The Christian himself, 
who has found the emptiness of the world, and its insufficiency 
to satisfy an immortal desire, is, notwithstanding, ready to be 
too fond of it, and finds it a sad clog and hinderance to him at 
times. He would often leave it behind him, when he goes to 
worship God: but it will follow him from duty to duty, inter- 
rupt his communion with God, lead his heart aside, and damp 
the exercise of every grace. How ready is the Christian to 
swell with pride on account of his flourishing enj oym cuts? 
We have need of great grace to keep us humble in prosperous 
circumstances either of soul or body. Is the Christian im- 
mersed in cares? Here he is in danger of being filled with 
too much anxiety, and of employing too much of his time in 
the world, to the neglect of some important duties of religion, 
in the suitable discharge of which, the divine life is kept up in 
the soul. Thus it is difficult for those who have much to do 
with the world to grow in grace. I mention this to quicken 
the Christian diligently to attend to those means, that are ne- 
cessary for- his keeping up a lively sense of the things of God 
in his soul, and to keep him from being discouraged, if at 
any time he sees he has lost his frame, through his many 
anxious cares, or through the temptations arising from this 
world. I doubt not but this is the case with many. Many of 
you, my dear friends, have known what it is to lose commu- 
nion with God through the hurries of life; what, to have youi 
souls out of tune; what, to be tempted to the omission of du- 
ties. I would bring in myself with you, and lay my hand 
upon my mouth, crying out guilty, guilty. What then shall 
we do in such unpleasing circumstances? This leads me di- 
rectly to answer the case; viz., — What methods we must take 
to recover a healthful and vigorous frame of soul, so as to be 
able to maintain real and close communion with God amidst 



CASES OF CONSCIENCE. 17 

the hurries of life? It requires a person of great experience 
to give a suitable answer to so important a question. Sensi- 
ble of my own weakness here, I hope I have earnestly en- 
treated the assistance of the Spirit of God; in consequence 
of which, my mind, I trust, has been directed to the follow- 
ing things, which I would now humbly suggest to you as ne- 
cessary in this case: — 

1. Examine carefully into the occasion of your decline. 
That G-od brings some afflictions upon his people, in a way of 
sovereignty, is plain, if we look into his word: but, when he 
withholds the special influences of his Spirit from us, the con- 
sequences of which, are, loss of communion with him, the 
withering of our graces, and a decline with regard to the life 
of religion in our souls, we may immediately conclude, that 
we have dishonoured God in some instance or other, and pro- 
voked him thus partly to leave us. It is necessary then to 
inquire into the occasions of God's withdrawment, not only 
for our present, but for our future guidance. Was Job 
anxious to know why Grod contended with him in a way of 
affliction, and shall we not be solicitous to examine into the 
reasons of our present decline? To lose spiritual enjoyments 
is much more melancholy, than to be under temporal afflic- 
tions. Come then, my soul, and come, my Christian friends, 
and particularly, come you, my dear friend, who sent in the 
above case, and are desirous of a revival; come, and let us 
examine wherein we have provoked God to withdraw. What 
has been the reason of our late coldness and formality? How 
came we to lose any of our zeal for Christ? How is it we 
have been led to omit the spiritual duties of prayer, medita- 
tion, &c. Why is it we have not experienced the presence 
of the Spirit in ordinances, drawing our souls after Jesus, 
and shedding abroad his love in our hearts? oh! why is it, 
that it is not with us as in months past, when we sat under 
the shadow of the Lord, and his presence filled our souls with 
unspeakable joy? We have reason to be jealous of our 
wicked hearts, and to fear that they have led us aside, and 
so we have grieved the Holy Spirit, and he has discovered 
his displeasure — Let us make the inquiry: — 

Perhaps we have been too much elated with pride. Pride 
is a great enemy to the divine life. It has often provoked 
the Spirit to withdraw his presence, that, being in some 
measure left to ourselves, we might be humbled, and not 
think of ourselves beyond what we ought. It was pride 
that provoked God to leave Peter; and see how shamefully 
he fell, Luke xxii. 33, 57, 58, 59, 60. The Apostle Paul 
was like to be carried away with pride, even under those high 

2* 



18 CASES OP CONSCIENCE. 

enjoyments he was favoured with; therefore, he had a mes- 
senger of Satan sent to buffet him, 2 Cor. xii. 1 — 7. Some 
are proud of the world. They grow in riches; and their 
hearts are lifted up, as if they were more amiable, or had 
more interest in God, than others. Is this your case, my 
friends? Examine; have not temporal or spiritual enjoy- 
ments lifted you up too much? Have not these vain hearts 
been flattering you, as persons of some peculiar worth? and 
have you not been ready to swell with the thought, and, 
from such an apprehension, to look with an unchristian air 
upon others? 

Again, perhaps you have been led by your enjoyments to 
indulge a security and carelessness of spirit. Through the 
sad wickedness of our hearts, we have often been guilty here, 
and so have suffered an unspeakable loss. It has often been 
suggested to us after spiritual enjoyments, that our state is 
safe and secure; there is no depriving us of the promised in- 
heritance: God has given us an evident token of his ever- 
lasting love to our souls; therefore, we need not be so much 
in duty, but may indulge a little liberty, and enjoy a few of 
the pleasures and comforts of the present life, and all this, 
consistent with our hopes of a better. These thoughts, per- 
haps, we have too eagerly sucked in, from their having a 
plausible appearance; and they have proved poison to our 
souls: — For, whilst we have been taking this innocent liberty, 
we have insensibly grown careless and secure, and have lost 
our spiritual joy. This may be the case also as to temporal 
enjoyments. Inquire, therefore, have not these led you to 
a carelessness and security of spirit? God has perhaps in- 
creased your substance, and given you every thing richly to 
enjoy. You are like many of the world, you abound with 
comforts, and you must be like them too in frame and spirit. 
Oh! there is great danger here! They apprehend themselves 
to be too rich to be religious, that God will pay a deference 
to them on account of their station. And has not this been 
a temptation to you at times, and so you have sunk in your 
zeal, and in close communion and converse with God? 

Again, perhaps you have loved this world too much. "If 
any man love the world, the love of the Father is not in him," 
1 John ii. 15. Though you may not love the world in the 
sense of the apostle; yet your affections may be so much set 
upon it, as to make a jealous God withdraw the special tokens 
of his love from you. It is every way unsuitable to our pro- 
fession of love to God, to be so fond of present things. It is 
offering the greatest affront to our adorable Immanuel; as if 
there were more excellency in the world than in him, or as if 



CASES OF CONSCIENCE. 19 

lie was not a sufficient portion for us, Christian, inquire; 
inquire, my friend, how your heart stands as to the world. 
Have you been slighting your lord, your husband, your best 
of friends, by valuing the world too much ? 

Again, perhaps through a multiplicity of engagements, you 
have been tempted to neglect those duties, in which Christians 
meet with God, and by which they find their souls enlivened. 
Every duty is beautiful in its season. There is a time to 
mind the world, and a time to attend to the affairs of the soul. 
To be diligent in our calling is doubtless a duty. A Christian 
who is careless and slothful in his worldly affairs is no honour 
to religion. I would not throw one reflection upon industry 
in the pursuit of our lawful business, but rather applaud it. 
But then we should remember, that the world has not a right 
to all our time. Martha was incumbered about making provi- 
sion for our Lord, when she ought to have been at his feet, 
hearing his doctrine : Luke x. 38 — 42. So the Christian is 
often in the world, when he should be in his family, or in his 
closet. Perhaps your engagements are great ; you are obliged 
to be much in company. This is a temptation to you to neg- 
lect some important duties ; duties that have been made sweet 
and pleasant to your souls. You will permit me, my dear 
friends, to be quite free. The case under consideration gives 
me an opportunity for it ; and the prosperity of our souls is a 
matter of such importance that it requires it. I cannot but 
be inclined to think that evening clubs, so frequent even 
amongst professors, are injurious to the Christian life. Let me 
here explain myself, for fear of mistake. I mean not that we 
are to avoid all company and conversation in an evening. Chris- 
tian conversation is necessary, and greatly useful. Nay, whilst 
we are engaged in the affairs of this life, it will be often neces- 
sary for a Christian to mix with those that perhaps are not so. 
But when so much time is spent in evening visits, clubs, &c, 
as interferes with, and often sets aside, the duties of the family 
and the closet, or leaves but little time for these things, no won- 
der we must lose ground in the divine life, especially if this is 
too much our practice. We should remember, that real reli- 
gion lies not in much talking, but in a secret converse with God, 
and in an experience of his quickening presence and grace. 
Christian conversation, indeed, has an excellent tendency to 
promote this: and oh, that it was more found amongst us! 
But great beauty, and a good deal of Christian skill lies in 
timing of these things. One duty should not jostle out, or 
prevent the discharge of another. Let me appeal to your 
conscience, professor, and ask you a few questions. Is it 
your usual practice to spend your evenings abroad ? What is 



20 CASES OP CONSCIENCE. 

tlie consequence ? Do you find your family in a suitable dis- 
position to attend to social worship at your coming home ? 
Rather, are they not wearied with the hurries of the day, and 
wishing for rest ? The duty is oftentimes in such a circum- 
stance sadly curtailed, if not totally neglected. And how is it 
with the closet ? That has seldom an evening visit. You have 
no time to look into your soul, to mourn over the sins of the 
day, or to call over its mercies ; no time for reading or medi- 
tation. One neglect of this kind makes way for another; 
and the professor can content himself with it. Oh! Chris- 
tians, has this been the case with any of you? Has this been 
the case with you, my friend ? Has the multiplicity of your 
affairs, or have your engagements prevented your often being 
in your closet ? What have you lost ? But, alas ! you are 
contented, and think that none can blame you, so long as you 
have been in company with some of the friends of Jesus. Go 
on so, and see what will be the consequences. You will 
gradually lose a relish for the power and pleasures of reli- 
gion, and your zeal will too much degenerate into controversy. 
You may talk much of G od ; but you will walk but little with 
him. Pardon my freedom, my dear friends ; I bring no charge 
against you, but what I would bring against myself; and 
would therefore put myself upon the inquiry, as well as you. 

Thus examine into the occasions of your decline. I have 
given you some instances to direct and help your inquiries. 
But stop not here, but carefully examine every thing by which 
you may have provoked God to withdraw his special presence 
from you. 

II. When you have found the occasions of your decline, 
humble yourselves before the Lord, guard carefully against 
them for the future, get your hearts sensibly affected with your 
loss, and earnestly pray that the Spirit may not depart from 
you, but graciously return unto you. This was the case with 
David, of whom we have already spoken. When he was 
brought to a sense of his sins, how humble! He fell down 
prostrate before God, -acknowledged and bewailed his back- 
si idings. He was jealous, lest he should have provoked God 
entirely to withdraw his presence and Spirit from him: there- 
fore he expostulated with him for the return of his favour, 
and that he would restore those divine consolations, which he 
had before experienced, but had lately lost, Psalm li. 11, 12. 
Though we may not have been provoking God to withhold 
from us his special presence by the commission of such open 
and public sins as David, "yet we have been too closely at- 
tached to the world. Have we neglected some of the great 
and important duties of the Christian life ? Have we been too 



CASES OP CONSCIENCE. 21 

proud, too careless and secure in our frame, our walk, and be- 
haviour? Have we been trifling with God? It certainly be- 
comes us to humble ourselves before him, if we expect his re- 
turn unto us. We should draw near to him with weeping and 
lamentation; should often be endeavouring to impress our 
hearts with a sense of our ingratitude; should be often mourn- 
ing before the Lord; and should set a mark upon those things 
that have been the occasions of our decline, that we may 
watch against them for the future. Be often reflecting upon 
the loss you have had. Consider the sickly condition your 
souls have been in, whilst the Spirit was withdrawn from you. 
Consider how justly God might have left you, had he been 
strict to mark your backslidings: and oh! admire his infinite 
patience, and earnestly pray for his Spirit to return and breathe 
upon your dry bones. Let it be your daily concern, to beg 
of God, that he would keep your hearts, your affections, quicken 
your souls, and not leave you to coldness and formality. When 
Israel was exhorted to return unto the Lord, after they had 
sinned, they are directed to return by prayer, and instructed 
how to pray, or what to say, Hos. xiv. 2, " Take with you 
words, and turn to the Lord. Say unto him, Take away all 
iniquity, and receive us graciously; so will we render thee 
the calves of our lips," &c. &o. Prayer suits all cases, and 
is never to be neglected. Is any afflicted? Let him pray. 
James v. 13. So has any fallen, grieved the Spirit, and lost 
in some measure that liveliness and vigour of soul he once 
experienced? let him return to God by prayer. Take with 
you words, even those words which God has furnished you 
with, and come to him; take a promise in your hand, and 
come and plead it with God for the return of his presence 
and Spirit. 

III. Often make use of your covenant relation to God, in 
pleading with him, and with your own souls. The person 
that sent in the case under consideration, does not appear to 
doubt of his being a Christian. The very form in which the 
question stands, supposes it; and, upon this supposition, I pro- 
ceed to give you this necessary direction. Some indeed may 
say they cannot plead a covenant relation; for they arc greatly 
in the dark about it, and are therefore afraid to do it. In an- 
swer to this in general observe — So long as you find yon.i 
viewing and your pleading your covenant relation quickens 
you, humbles you, sets you against all sin, and tends to fill you 
with love to Jesus and his service, look upon this as an evi- 
dence of your interest in the covenant. Plead, therefore, my 
friends, this covenant relation to God, if you would have it 
better with your souls, and would be in such a frame as to 
maintain communion with God. 



22 CASES OF CONSCIENCE. 

1. Plead it with God. A sense of it tends greatly to give 
you faith and fervency in prayer; and to fill you with hopes 
of the divine presence and favour. Here is a glorious argu- 
ment to make use of with God: rejoice in it, my dear friend, 
and make frequent use of it. Often throw yourself at the 
footstool of God's throne and address him in such language 
as this — viz. — "Lord, am I not thine? Didst thou not, 
Father, choose me from eternity, and determine to bestow 
salvation upon me? Didst thou not, mighty God, under- 
take for me, agree to put my name in the book of life, and 
in consequence of this, come, and suffer, and die in my stead? 
And hast thou not renewed me, eternal Spirit, and set the 
broad seal of heaven upon my soul? If I am not thine, Lord, 
what mean such instances of communion with thee? What 
means this love to Jesus, these desires after a conformity to 
his image? Are not these as so many evidences of thine 
everlasting love? And, oh! wilt thou leave me to wither and 
languish, to grow cold and formal? Wilt thou not come and 
kindle this sacred spark afresh, and carry on thy work with 
an almighty efficacy? I acknowledge, Lord, I am unworthy 
of thy favour: I have sinned, and deserve thy everlasting 
displeasure. But did it not please thee of thine infinite grace 
to enrol my name among thy chosen ones in the volume of 
eternity? And wilt thou leave me? Lord, it was thine own 
act, thy free act; and I would humbly plead it. Therefore, 
come and visit my soul, shed abroad thy love in my heart, 
pardon my backslidings, and may I be enabled to rejoice in 
thy covenant love, and walk and act as one who has a real 
interest in it." Thus plead with God, and follow the example 
of the Psalmist, who in all difficulties, temporal and spiritual, 
addressed God as his God. Oh! the sweetness, the happiness, 
that is couched in these two words, my God! 

2. Often make use of the same argument, and plead this 
covenant relation with your souls. When you find your 
souls in danger through sin; when you have lost- your frame, 
and feel a coldness and formality, and the hurries of the world 
tempting you to a carelessness in and a negligence of duty; 
plead with your souls in some such manner as this — " my 
soul! am I acting like an heir of glory, to be thus incumbered, 
thus anxious, and thus careless? What, did the Father love 
me from eternity, and give me to his Son? Did Jesus suffer 
and die for me? And has the Spirit actually renewed me? In 
consequence of all this, is heaven my portion? Am I born to 
glory? Oh ! and what, so cold, so formal? I will not leave thee, 
my soul, in this withering condition. I will plead with thee 
the Father's everlasting kindness; I will beseech thee by the 



CASES OF CONSCIENCE. 23 

tender compassions of the Son of God, who gave himself for 
thee: I will press upon thee the infinite love of the Spirit, 
who said unto thee, live : I will not leave, till I find things better 
with thee. May not the Father justly complain of thee? 
Hear, my soul, what he says. What, did I look upon thee 
from everlasting with infinite kindness, and are these the re- 
turns thou art making? Is this like one of my chosen ves- 
sels? Did I pass by thousands, and look upon thee? and is 
this all the sense thou hast of thy obligations to me? — Hear 
Jesus gently chiding thee, my slothful soul; saying, What, 
did I love thee so as to die for thee? Was the day of thy 
redemption upon my heart from everlasting? and shall my 
cause, my glory, lie so little upon thine? Behold my wounded 
soul, see my bitter agonies, and all to rescue thee from ever- 
lasting death ! and wilt thou not love me more? Hear the Spirit 
bringing in his charge against thee, and expostulating with thee 
— Have I not, in consequence of the Father's everlasting love, 
and the Mediator's purchase, come and brought thee out of 
darkness into light? What evidences have I given thee of 
covenant love? How have I calmed thy troubled conscience, 
shed abroad a Saviour's love in thy heart, been a spirit of grace 
and supplication in thee, and a spirit of adoption too? And 
what, art thou so ungrateful, so cold, and secure? Thus may 
God the Father, Son, and Holy Ghost, upbraid and chide thee, 
my soul: and shall this not move thee? Lord, my heart 
begins to melt; it softens, it yields to so much love ! Oh, 
come and do with me what thou pleasest! May I hate sin; 
may I love thee with greater fervency, and view every earthly 
enjoyment with indifference, and use all to thy glory." Thus 
plead your covenant relation to God, and all the consequences 
of it, with your souls. Do it frequently, and you will find 
it, through the divine blessing, a happy means of enabling 
you to live above this world, whilst you are in it; of humb- 
ling you for sin; quickening you under all decays; and of 
bringing you into a spiritual and heavenly frame, so as to 
maintain some communion with God amidst the hurries of life. 
IV. If you would keep up communion with God, whilst 
you are engaged in the affairs of the world, take care and 
watch over your frame, your ends and views. You may law- 
fully follow the world with diligence; but take care that you 
pursue those measures that are necessary to keep your hearts 
at a proper distance from the world, lest they should be too 
much carried away with it, and entangled in it. Improve what 
time you can for God. Particularly take care of your frame, 
before you actually enter upon your secular affairs. Be con- 
cerned that the world does not creep into your hearts when 



24 CASES OF CONSCIENCE. 

you rise in the morning. Your morning frames are of great 
importance. Labour to throw aside the world; and do not 
enter upon business, till you have earnestly sought the pre- 
sence and blessing of God with and upon you. Consider well 
over ; in your closets, the affairs of the day, the temptations 
you are likely to be exposed to; and be earnest with God for 
his special presence to keep you; and endeavour to get your 
hearts impressed with the love of Jesus, and you will be in 
less danger of being carried away by the temptations of the 
day. You read in the life of Col. Gardiner, that that great 
man had always his two hours with God in the morning.* If 
his regiment was to march at four, he would be up at two. I 
doubt not but that frame he had in his closet, often went with 
him through the day. I would not intimate by this, that it 
is the duty of every one of you, my friends, to spend two hours 
in your closets every morning; but I am satisfied, that if no 
care is taken to set apart some time to God, that person can 
never be in a flourishing condition as to his soul. Let me 
tell you, early rising is not only good for the health of the 
body, but for the health of the soul too, provided some time 
is spent with God, and communing with our own hearts. 
my friends, strive, wrestle with God in your morning hours 
for his presence in the day, and labour to get love to Jesus 
enkindled in your breasts, before you go out of your closets, 
and watch over your frame in the day. Examine your ends 
and views, the principles and springs from whence you act. 
Watch over your deceitful hearts. Walk as in the presence 
of God. In fine, let the glory of Christ lie near upon your 
hearts, and be afraid of anything that may dishonour God, and 
provoke his Spirit to withdraw from you. Thus, in endea- 
vouring to cultivate a spiritual frame and temper, and to walk 
with humility and circumspection, you will give evidence of 
your being Christians indeed; may expect the presence of 
God with you; and I doubt not but, through his divine bless- 
ing, you will find your souls in a thriving condition. I 
would now close these few hints with two remarks. 

1. Hence we find it is not an easy thing to be a flourish- 
ing Christian. We must live much in the exercise of faith; we 
must be much upon our guard against sin; we must be much in 
our closets, seeking God by prayer, examining ourselves, and 
keeping a strict watch over our hearts, lest they should deceive 
us. A careless Christian cannot be a flourishing one. If you 
would grow up like tall cedars, and flourish as trees of righteous- 
ness, you must not be cold and lifeless, careless as to your 

* Col. Gardiner's Life, p. 60. 



CASES or CONSCIENCE. 25 

frames and conversation. Like sentinels, you must be ever 
upon your watch; like persons running a race, you must be 
pressing towards the mark with all your might; and, like sol- 
diers, you must be prepared for the battle, and enter the field 
with your armour on, that you may get daily advantages over 
your spiritual enemies, and may go from strength to strength, 
from one degree of grace unto another. To be lively Chris- 
tians, such as glorify God in every circumstance of life, requires 
grace to be much in exercise, much of the presence of God, and 
constant supplies out of our Redeemer's inexhaustible fulness. 
2. We should each be concerned to inquire how it is with 
our souls, and, if we are upon the decline, to attend unto the di- 
rections that have been given. Put off a matter of such vast 
importance no longer; but examine whether you are Christians 
indeed, or not, and in what circumstances, whether thriving, or 
declining: and, if you are upon the decline, let me entreat you 
to consider what has been said upon this subject, and think 
it high time to awake out of sleep. Oh! if you have any con- 
cern for the honour of Christ, any concern for the peace and 
welfare of your precious souls, labour to have things better 
with you. Let your loins be girt, and your lights burning; and 
may none of us be under the least alarm when death approaches, 
but then, through grace be enabled to say, We have fought the 
good fight; we have finished our course; we have kept the faith. 
Henceforth there is laid up for us a crown of righteousness, 
which the Lord, the righteous judge, will give us at that day, 
and not to us only, but also to all those that love his appearing. 



CASE III. 

A serious person, who scruples to comply with the usual practice of 
playing at cards, desires to know whether these scruples arise from 
a needless tenderness of conscience, or from the faithful monitions 
of the Spirit of God. 

The above question is grounded upon, and extracted from 
the following epistle: — " Reverend Sir, — I humbly take 
the liberty to recommend to your consideration a subject 
which has been of great concern to my mind. In time 
past I had a great liking to, and frequently practised the 
game of cards without remorse, as most young people, I be- 
lieve, do. But, since I have tasted that the Lord is gracious, 
(which I hope is my happy case,) I directly laid aside the 
general practice of it, as what I apprehend unbecoming the 
Christian character. I have withstood frequent temptations 
offered for a compliance; but once being in company warm for 
3 



26 CASES OP CONSCIENCE. 

the game, on their solicitation I complied, but not without sharp 
reproofs of conscience. On which I secretly purposed to 
have no more to do therewith, and have hitherto kept my 
resolution. Whether my refusals are needless scruples of 
conscience, or faithful monitions from God, is my query. 
And as the season is coming on, in which the game of cards 
is commonly practised, and I may possibly fall in the way of 
temptation hereto, I am desirous to know, if by compliance 
i shall sin against God, and (if so) wherein the evil thereof 
particularly consists. I am, sir, yours, &c. 

P. S. I leave it to your judgment to frame a question from 
these thoughts suitable to the occasion." 

As such a conscientious spirit runs through the above epis- 
tle, I think it may speak the language of many hearts, and 
therefore the more readily address myself to the consideration 
of the subject. 

The serious request contained in the foregoing letter cannot 
be answered without entering into the merits of the cause; 
for there is no other way of knowing whether the scruples in 
our minds, as to any particular practice, be needless or just, 
but by applying to the divine word as the rule of duty, to see 
what we can gather from thence by just consequence concern- 
ing the point. So far, therefore, as my judgment reaches, 
I would endeavour seriously and faithfully to recommend my- 
self to every man's conscience in the sight of God. 

Let me first speak a few things which agree to the game 
of cards along with other diversions in common; and then 
consider what is peculiar to this game, and others of a similar 
kind; and so by degrees show you wherein and how far it is 
lawful or unlawful. And, 

1. This diversion, with every other, is certainly evil; when- 
soever it is attended with those circumstances that are detri- 
mental and disgraceful; if it be practised with wicked com- 
pany; if it is pursued at unseasonable hours; if it infringes 
upon the regular duties, civil or religious, of the family; if it 
puts by, or drives into a corner, the secret duties of the closet; 
if it occasions the laying of high stakes, or stirs up the cor- 
ruptions of anger, envy, revenge, or lays a foundation for swear- 
ing, quarrels, and confusions. 

And it is still more peculiarly abominable, whenever per- 
sons' hearts are so hardened by the deceitfulness of sin, as to 
presume on the practice on the Lord's day. 

Those who are acquainted with this game, and indulge a 
free use of it, cannot but be sensible that it is very, very of- 
ten attended with such abominable circumstances; and as it is 



OASES OF CONSCIENCE. 27 

for the most part attended with, or productive of, these evils, 
therefore every one that has any sense of religion, and any 
conscience towards God, should he very wary and cautious 
how he ventures upon it. 

2. This diversion, with every other, is certainly evil, so 
far as it is a disgrace and dishonour to the profession of re- 
ligion. 

For a professor to give himself up to any diversion immo- 
derately, is a reproach to him. But for a professor of Chris- 
tianity to be a professed card-player, is a brand and infamy 
When any of them are known to be followers of this prac- 
tice, their characters are sunk in the esteem of all truly se- 
rious Christians and Gospel churches; and this report spread 
concerning them, or this practice seen amongst them, raises 
their credit only among the loose, gay, and vain part of the 
world, and exceedingly hardens the hearts of those who have 
not set God before them. 

And that this is a reproachful diversion, is practically and 
publicly acknowledged by the form of the indentures, where- 
by youths are bound apprentices; for in these indentures 
they are bound to abstain from cards and dice, and other un- 
lawful games. And doubtless this form was established in 
those indentures, under a conviction that these diversions 
are peculiarly insnaring to youth. 

If, therefore, professors have any conscientious regard for 
their reputation as Christians, they are bound, from this prin- 
ciple, to abstain from the disreputable practice. 

3. This diversion, with every other, is certainly evil, so far 
as it is insnaring in its own nature. Now it is very evident 
from matter of fact, that this game has something peculiarly 
bewitching and entangling in it. How strongly does it cap- 
tivate the affections, how strangely does it draw away the 
heart, and how powerful is its efficacy to fill the mind with 
vanity! to such a degree, that a person must be extremely upon 
his guard to escape receiving an unspeakable prejudice to his 
soul. This diversion, therefore, must be certainly unlawful, 
when it bewitches the mind and produces vanity and car- 
nality of affection. Besides, it is known, that this game has 
some such pernicious pleasure in it, as actually enamours the 
affections, and makes persons to be extremely fond of it, 
and set upon it, as if it was a matter of the highest impor- 
tance to have opportunities for it, and to be indulged in it. 
And, generally speaking, so efficacious is this influence upon 
the mind, that all arguments and persuasions, all warnings, 
nay, and the very experience of disadvantages arising from it, 
prove altogether too weak to detach the mind from it. 



28 CASES OF CONSCIENCE. 

Many persons are so fond of it that they will forego almost 
every thing, rather than be debarred from the infatuating 
pleasure. With what unaccountable eagerness do some pur- 
sue it; how are they vexed and grieved at heart, when disap- 
pointed of a game; and what resentment rises in their minds 
against those who are so faithful as to reprove or debar them? 
And that person must be accounted a precisian, an enthu- 
siast, an enemy to pleasure, who attempts to speak a word 
against it. Whenever matters are run to such a length as 
this, or to anything like it, it is an evidence that the games- 
ters are absolutely intoxicated with carnal pleasure. 

4. This diversion, with every other, must certainly be evil, 
when it unfits the soul for spiritual duties. It is readily grant- 
ed, that some diversions are certainly lawful; and it is as 
readily allowed, that some diversion is really necessary: but 
then it is only so far as it is suited to unbend the mind for 
a season from severer thought or to relax the body to render 
it the more capable to perform necessary duty. Diversion is 
graciously allowed and designed to fit the body and mind for 
spiritual and natural duties. But surely a gracious person 
must acknowledge the following maxim to be just: that what- 
soever diversions do actually unfit the frame and spirit of the 
mind for devotional exercises, they so far prove themselves to 
be hurtful and criminal. And therefore every person that has 
any regard for the power of godliness in his own soul, must 
judge and condemn himself as guilty before God, whenever 
he engages in such diversions, or to such a degree, as to unfit 
his soul for this communion with God. And if every profes- 
sor did seriously attend to this rule, and examine himself by 
this test, I doubt not but he would soon be obliged to decline 
this practice from his own experience. Give me leave here 
to put one question to your consciences, a question that needs 
to be put seriously to you, and by you to yourselves. 

Whether, after a game at cards, you do not actually find 
yourselves hereby unfitted for spiritual devotion? And I 
strongly suspect, that if every one of you, who know what 
cv mmunion with God means would be faithful to yourselves, 
you would all of you find by sad experience, that this game 
is an absolute enemy to vital religion. 

Having brought this subject down thus into experience 
itself, I will beg leave to offer the following considerations to 
your thoughts. 

Since this game is found to be so peculiarly attended with 
many evils, to be so peculiarly dishonourable and infatuating, 
and to be in fact such an enemy to vital godliness, what can be 
the reason hereof? Is there not some ground to suspect that it 



CASES OF CONSCIENCE. 29 

is evil in itself? If it be not so, how comes it to pass, that 
such evils should necessarily cleave to it, or be necessarily pro- 
duced by it ? but if it be unlawful, wherein does the particular 
evil of it consist ? far would I be from exaggerating matters of 
any kind unjustly; though I am apprehensive that many, who 
may see these lines, will imagine, that an attempt to prove this 
game to be evil in itself, must be owing to an over-nicety, 
preciseness, or scrupulosity of conscience. But let me crave 
your patience a little, while I attempt to display my thoughts 
upon this head with all freedom and plainness. 

The whole I have to say upon this subject is founded upon a 
plain, but too much neglected passage of sacred writ: Prov. 
xvi. 33 : " The lot is cast into the lap; but the whole disposing 
thereof is of the Lord ) " i. e. whenever a lot is cast, the entire 
decision or determination of it is from Jehovah himself. He 
claims it as his sole prerogative. This proverb will appear to 
be true concerning all sorts of lots, whether civil or religious, 
wheresoever, howsoever, or whensoever they may be cast. 
For, in all cases whatsoever, when a lot is cast, and cast fairly, 
an event is thereby rendered casual and uncertain, and it is not 
within the reach of human skill or power to ascertain, foresee, 
or determine the event: and if it be beyond human contrivance 
or art to decide the affair, to whom then does it belong; or whose 
prerogative is it ? Whoever, therefore, believes the universal 
providence of Grod, must of necessity acknowledge, that all 
events universally are under the divine direction, more espe- 
cially those that are casual. And, if Grod is to be owned in 
those events that come upon us daily, unforeseen, unsuspected, 
and undesigned by any creature; surely Divine Providence 
ought to be still more especially regarded by us, whensoever we 
voluntarily render an event uncertain and casual. We must 
therefore conclude from the above plain text, and the reasoning 
upon it, that we ought in no case designedly to render an event 
casual with respect to us, without some real dependence upon, 
and submission to, Divine Providence. With which frame of 
spirit, lots may be cast or established upon proper occasions 
without any harm or crime.* And, without some such frame 
of mind in casting or receiving a lot, we are really defective in 
our regard to Jehovah, as a Grod of providence, even supposing 
the occasion of the lot to be proper and justifiable. But, if we 

* In cases of necessity and importance, where we cannot without 
falling into destructive contentions, decide a point in question, the 
Lord graciously permits us to refer the decision of the affair to him* 
self by lot, provided we do it with a proper eye to him, as the grand 
arbiter and disposer. Prov. xviii. 18. " The lot causeth contentions 
to cease, and parteth between the mighty." 

3* 



30 CASES OF CONSCIENCE. 

venture to cast a lot upon trivial occasions, such occasions as 
it would be profaneness to address Jehovah in, we are then 
guilty of trifling with that, which ought to be treated with a 
serious regard to the Lord, as the supreme decider of all 
events ; and especially of those, whose decision we designedly 
put out of our own reach. 

It may perhaps here be readily asked, what reference has all 
this reasoning to the present subject? or how can this be ap- 
plied to the game of cards and dice ? Let me then briefly 
state this affair to you, with a view to the diversion in question. 

I confess, that in this game much of the success depends 
upon the skill and attention of a person who engages in it; for 
a skilful player can sometimes make a greater advantage of a 
bad hand, than others can of a good hand. But still, whether 
a person should have a good or bad hand, depends entirely 
upon the cutting, shuffling, and dealing out of the cards ; and 
this is a very important circumstance in the game. I shall put 
the affair of a lot in the present case only upon this issue. He 
that shuffles, or cuts, and deals out the cards, either does it fair- 
ly or unfairly. If it be done unfairly, then there is cheating, 
knavery, fraud, and dishonesty practised in the game. But, if 
he does it fairly, it is done in such a manner, that no person 
can foresee which side should have the advantage: so then here 
is an event designedly put into a properly casual or uncertain 
state : and this is, this can be no other than the very act of cast- 
ing a lot. So that we were necessarily reduced to this dilemma, 
that either a lot is cast, or the game is conducted in a cheating 
dishonest way. Therefore, if justice takes place in the game, 
here is an event of considerable consequence in the play, de- 
signedly put out of the decision of human skill, forethought, 
or contrivance; and so the decision of this event must neces- 
sarily be referred elsewhere, to some invisible power. 

Can it then be improper or unnecessary to ask whither the 
decision is referred ? Is it to God, to the devil, or to chance 
and fortune ? If the decision be referred to God himself as a 
God of providence, this can be esteemed no less than profane- 
ness; and we are assured that God will not account him guilt- 
less that taketh his name in vain. And can we with any seri- 
ousness or decency, at a game of cards, say in our hearts, Lord, 
give a perfect equitable lot? I know we cannot: you know 
we cannot. Such language of heart or action can never be 
esteemed decent in diversion; and those, who have any seri- 
ousness in their spirits, are far from the thought, and cannot 
bear the reflection in their own consciences. 

I ask then, farther, if the decision be not referred to the 
Lord, is it to the devil? No, by no means, you will say. 



CASES OF CONSCIENCE. 31 

This you detest as much as the former, as it has a species of 
witchcraft in it. It only then remains that the reference is 
made to chance or nothing. To say that it is referred to 
nothing, is to say, that it is not referred at all, which is con- 
trary to matter of fact; because the event is actually and 
designedly referred away from yourselves, and from all human 
skill and contrivance. And therefore it must be referred to 
luck, chance, or fortune. This thought is more tolerable than 
the former: and it is extremely evident that the reference is 
made hither, from the universal language which obtains in 
this diversion; in which, nothing is more common than to 
talk about luck, chance, and fortune. But remember, then, 
if the reference be made to chance, what is this but substi- 
tuting, practically substituting, fortune in the room of Divine 
Providence? which is a species of heathenism and idolatry. 

It may be said, indeed, in order to satisfy or soothe the 
conscience, that you have no thought or design in shuffling 
the cards, to make an appeal or reference to any whatever, 
neither to Grod, the devil, nor chance, and therefore you can- 
not be chargeable with either of these suggested or supposed 
evils. But it is easy to reply, that though your remote inten- 
tion be only to divert yourselves, and to conduct the game fairly, 
yet a more immediate design professedly intervenes: namely, 
it is your actual intention, if you are honest and fair, to put an 
event out of your own reach, and out of the reach of your 
partner and company, in order for you to divert yourselves 
by it, and upon it. And if you do designedly and professedly 
refer the event away from the determination of all human skill 
and forethought, it highly becomes you, who cast this lot, seri- 
ously to inquire whither you refer it then; remembering, at 
the same time, that whatever your thought be, or whether 
you have any thought about it or no, it is still a universal 
truth, that when the lot is cast into the lap, the whole disposal 
of it is of the Lord. Say not, professor, that the providence 
of God has nothing to do with such trifling concerns, for whe- 
ther we will or not, the above quoted text is, and must be, of 
universal extent. Are these concerns too trivial for divine 
providence, when not a sparrow falls to the ground without 
our Father, and the very hairs of our heads are all numbered ? 
Matt. x. 29, 30. 

I am sorry that I am obliged to inculcate and enforce such 
plain and universal truths, because they are so evidently in- 
fringed upon, even by professors themselves, through their 
being habitually ignorant of the evil included in chance diver- 
sions. And surely, those amusements can scarcely be called 
harmless, whose innocency can be no otherwise supported, 



32 CASES OF CONSCIENCE. 

than by excluding, contracting, or abridging the providence 
of God. 

But I have another serious thought to offer to your consi- 
deration, which I cannot but conceive must have some weight 
in it to a serious mind. 

You know in yourselves, that, whensoever this lot is cast 
in the diversion, you are more or less concerned about, or 
concerned with, the event in your minds; your affections are 
more or less at work, in any way of expectation and hope, 
to see what advantages chance will give you, or deprive you 
of, in the game. And the difference is not very great, if you 
play but for a trifle, or even for nothing; for every person is, 
in some degree, solicitous and desirous to have the advantage 
of a good hand, either from a principle of interest or ho- 
nour. For, if you are totally indifferent about the event of 
the game, and about having the advantage in it, you actually 
lose all pleasure and amusement in the diversion. It is this 
hope and concern that is the spring of all the pleasure attend- 
ing the diversion to you; and it is this that keeps your atten- 
tion to it. Accordingly, there is, in some degree, a hope of 
having a good hand, or a fear of having a bad hand; and 
certain joy and pleasure, if the former falls to your lot, and a 
certain sorrow or grief, if the latter comes to your share, 
by the shuffling and dealing out of the cards. 

Let me then entreat you seriously to reflect what these 
affections of the mind are excited by, what they are built 
upon, what is their object and their foundation. Is it not 
chance, luck, or fortune? If not, what else can be the ground of 
these motions and affections, from whence the primary pleasure 
of the amusement springs? Certainly, you agree to refer the 
decision of the event, (which raises these internal motions, these 
hopes, fears, or dependencies,) away from all the creatures, 
from all human skill and power, unto chance, or fortune, and 
if so, is not it an experimental as well as a constructive substi- 
tution of fortune in the room of providence? See whether this 
is not the true state of the case, whenever your minds are in 
any measure agitated with hopes or fears, pleasure or sorrow, 
about the goodness or badness of the hand. And if this be, 
or so far as it is, the spring of your attention 4o, and plea- 
sure in, the game, what name shall we give to this sort of 
pleasure? And can we wonder that it should be so peculiar- 
ly insnaring and intoxicating, as we generally find it to be? 

But, if what has been said in the way of reasoning upon the 
nature of a lot, and the necessary workings of the mind upon 
the event decided thereby, docs not convey any conviction, I 
would try one more method, and that is, by making a plain 



CASES OF CONSCIENCE. 33 

and close appeal to the hearts and consciences of those, that 
have anything of the fear of God before their eyes, concern- 
ing the working of their minds, the sentiments of their hearts, 
and the words of their lips, in the practice of these amuse- 
ments. 

It is possible yon may think there is very little in all this 
argumentation concerning the nature and design of a lot. Be 
it so, then: but let us next see what are the unavoidable con- 
sequences and effects of thus trifling with providence under 
the feigned name of luck and fortune; for frequently, the in- 
nocency or evil of any thing is best seen in the immediate 
and universal fruits and effects. 

Now I will venture to affirm, that this very practice gene- 
rally, and, as it were necessarily, produces these effects upon 
professors: 1. Heathenish sentiments; 2. Heathenish language; 

3. Heathenish affections; all which together often introduce, 

4. Heathenish practices. You may well be startled at the 
very proposal of these particulars. However, all that I desire 
is, that you would give them that weight which, upon a proper 
examination, they appear to have in fact upon yourselves and 
your experience. 

1. Heathenish sentiments appear to be the unavoidable con- 
sequences of this practice. It actually contracts your notions 
of divine providence. It makes you ready to imagine, that 
God leaves some events to chance or fortune. And, indeed, 
you dare not be clear, consistent, and properly extensive in 
your sentiments concerning the divine determination of casual 
events, without making some breach upon, or causing some 
suspicions in, your consciences concerning this practice, where- 
in you professedly agree to refer the determination of an event, 
wherewith you are concerned, away from yourselves, you know 
not whither, or at least dare not think whether it is in fact re- 
ferred according to the true doctrine of providence. 

This diversion naturally leads you into an opinion, that 
chance presides over and rules the game; that fortune some- 
times takes one side, and sometimes another, in a sort of arbi- 
trary way. It naturally tends to make you think that some 
persons are lucky and fortunate, while others are unlucky and 
unfortunate. To which we may add, that there is a multitude 
of heathenish notions arising from, or making their way into 
your minds; such as, that fortune smiles upon some, and 
frowns upon others; that, if the cards are shuffled in some 
other manner, or if we change our places, &c, this will turn 
the power of chance another way. Let me ask you freely, 
whether you do not find that such imaginations gradually ob- 
tain some place in your minds? and surely, these conceptions 



34 CASES OF CONSCIENCE. 

are not only idle, but heathenish and foolish in the highest 
degree, and have more evil and infection in them than we 
may at first view be ready to allow. I am, indeed, very sen- 
sible, that no judicious, conscientious Christian can, in his 
sober thoughts, embrace such opinions; but yet a frequent 
practice of these games will unavoidably leave the infection 
of them upon the imagination; and that sometimes to such 
a degree, that a person actually desires to divert himself this 
way, because of the amusement and entertainment he finds 
in seeing, (as he thinks,) how fortune shifts sides, desiring 
and hoping that it may turn about in his own favour. All 
this will be farther confirmed by observing, 

2. That heathenish language appears to be the unavoidable 
consequence of this practice. How constantly do we hear 
the terms luck, chance, fortune, in the process of this game? 
How freely do the gamesters talk of lucky persons, lucky hands, 
and fortunate or unfortunate places? This, every one knows 
is the dialect of the card table. And let me ask thee, pro- 
fessor, whether such expressions as these are fit for the lips 
of a Christian? One would rather think, that the very sound 
of them must be offensive to his ears, and drive him away 
from the diversion, when he knows that the whole of his 
phraseology is expressive of sentiments, directly opposite to 
the Christian doctrine of divine providence. Yea, farther, 

3. Heathenish affections are the unavoidable consequence of 
this diversion. From hence naturally arise such motions of the 
soul as these : a wishing that fortune may favour us, a hope 
that it will, and a real dependence upon it for our success in 
the play; a grieving and being uneasy at our fortune, if we be 
particularly unlucky; and envying another whom fortune 
seems to favour more than us; a being pleased and rejoiced 
when a good hand comes to our share, and then in our minds 
insulting over those that are not so happy and prosperous in 
that respect. And as all persons know that the success of the 
game very much depends upon chance, therefore, so far as a 
person's heart is concerned with the event, by reason of his 
interest or honour being involved in it, so far these various af- 
fections of the soul are unavoidably moved. So that here is a 
vast variety of passions fixed upon chance, and excited by it. 
The desire is towards it, the dependence upon it; and when 
it frowns, there is either a submission to it, or a fretting at it, 
or envying and grieving at the fortunateness of another. And 
it cannot but be acknowledged, that these affections, thus ex- 
cited, frequently work with great strength, and visibly discover 
themselves in the countenance, words, and actions. Now, 
some of these affections are evil in themselves; such as fret- 



CASES OF CONSCIENCE. 35 

fulness and envy. They all of them are generally agitated to 
an immoderate degree; and even those affections, such as 
hope, fear, submission, dependence and joy, which are lawful 
in themselves, become heathenish and criminal, so far as 
they have fortune for their object and motive. 

And were we to try at giving another turn to our account 
of these affections, and suppose them to be excited not by 
chance but by the view of the divine decision; this would only 
make the matter worse, by introducing apparent profaneness. 
For certainly you would not choose to call the pleasure in 
having a good hand, thankfulness to God, nor this submission, 
if you have a bad hand, a submission to the divine provi- 
dence? any more than you would choose to call any degree 
of fretfulness or envy in the game, a fretting at the divine dis- 
posal, or envying another the advantage God has given him.* 

Look, therefore, into your own experiences under such di- 
versions, and see how far these sentiments, this language, and 
these motions of heart, are chargeable upon you; and then 
you will be obliged to allow, that the game is very pernicious 
and intoxicating to you, whether you will grant the justness 
of the foregoing reasonings upon the nature of a lot, or not. 
Though one can scarcely think, that a person who finds and 
observes these heathenish effects upon him, should be at any 
loss to judge from whence they proceed; since the very nature 
of these evil experiences, and the very nature of the evil that 
is in them proclaim, that they are a practical and experimen- 
tal substitution of fortune in the room of providence. Upon 
these principles and observations, we need not wonder, if a 
fondness for, and a pursuit of, this diversion produce, 

4. Heathenish practices and effects. It naturally tends 
to make persons lose their reverence for God in the common 
affairs of life, to make them forget that casual events are under 
the disposal of the great Governor of the universe, by ascribing 
them to chance, without looking any higher. It tends to draw 
off the heart from God, and to discompose the spirit for devo- 
tional exercises. It fills the mind with such imaginations, 
sentiments, wishes, hopes, and dependencies, as are unsuitable 
to a serious Christian, destructive to the power of godliness, 

* In other diversions, wherein the success entirely depends upon 
the exertions of our own skill or strength, there is no such snare; 
because therein our hopes or fears, &c. are founded upon a reality, 
and may therefore be very innocent. But in chance games, a person 
is in the utmost clanger of letting his affections loose upon that, 
which, if it be any thing, is, and can be no other, than the Divine 
Providence, which certainly ought not to be thus played and trifled 
with. 



36 CASES OF CONSCIENCE. 

and are a never-failing hinderance to the spirit of devotion. 
It generally precludes the worship of God in the family and 
closet, or drives it into a corner. And as a relish for this di- 
version increases, so, in proportion, a regard to, a relish for, 
spiritual vital religion declines; and those that are the most 
attached to it, are such as live without God in the world. 

All this may be turned into an address to all those that oc- 
cupy themselves in these diversions. Are there any of you, 
whose consciences are struck by these representations and ap- 
peals? How deeply ought you to be humbled before the 
Lord, that you have walked in the counsel of the ungodly, 
have stood in the way of sinners, and have even sat in the 
seat of the scorner! Beg of God the Holy Spirit to fasten 
the conviction in your hearts, as a nail in a sure place, that 
you may be never more polluted with these corruptions. 

But are there any of you, who make a profession of reli- 
gion, who still are found in, and are fond of, these practices? 
Give me leave to expostulate matters with you: what is there 
in this diversion, that is so relishable and enchanting to you? 
Is the pleasure so great, or have you such a regard for your 
honour or interest at a game of cards, as to bring them into 
competition with your reputation as Christians; or the interest 
of your precious souls? 

, I would fain hope, that many of you dare not pursue this 
game with those circumstances of evil, that most do, by at- 
tending to it at unseasonable hours, with high stakes, in pub- 
lic, or vain and irreligious company, &c. If any of you are 
going on in this way, I must proclaim, there is not the fear 
of God before your eyes; and your profession of religion is no 
other than a snare to your own souls, and a means of harden- 
ing the hearts of others. 

But are there not some, nay, many, of you, that make no 
scruple of this game occasionally? You satisfy your minds 
with this thought, that you practise it but seldom, and that 
at convenient times, and in proper company, and can there- 
fore see no harm in it, or find any bad effects from it. Come, let 
us seriously inquire into this matter. Though you may avoid 
swearing, quarrelling, bad society, and unseasonable hours 
in this game, does it follow, that it is therefore harmless to you? 
Have you never observed how unfit your frames have been 
for spiritual devotion after it? Have you never observed it 
to be a means of contracting or setting aside your family and 
closet duties? Have you never observed what ill effects this 
occasional practice has upon your children and servants? To 
come closer, can you avoid its polluting your own minds with un- 
christian imaginations; or its defiling your lips with a language 



CASES OF CONSCIENCE. 37 

contrary to the language of Canaan? For my part, I could 
never see that, when Christians meet together upon this amuse- 
ment, they could avoid this heathenish phraseology, or these 
heathenish perturbations of mind in the game more than others. 
And although it is too natural for you to make light of these 
things, yet I must affirm, that these workings of affection, and 
these forms of language you are led into hereby, are far from 
being trivial crimes. I know, indeed, that things of this na- 
ture appear very trifling and inconsiderable to those who do 
not pay a spiritual regard to the first risings of the mind, or to 
the idle words they speak. But surely, if you have any con- 
siderable degree of the fear of God before your eyes, and the 
love of Christ in your hearts, you will think it your indispen- 
sable duty to avoid the hearing of that, which is so heathenish, 
and to keep yourselves from being drawn into those sentiments 
and affections, which such language expresses. These things 
have undoubtedly in them a species of enthusiasm and in- 
fatuation, as hereby the thoughts, the affections, and lan- 
guage, are conversant about a nonentity, (for such is chance 
and fortune, separate from the providence of God :) and what 
can be more irrational, what can debase human nature more, 
than to have its hopes, desires, and dependencies, founded 
and fixed upon what is really nothing? And according to 
the scriptural and rational account of what you are conversant 
with in these games, you have the highest reason to suspect 
yourselves to be guilty of, or upon the very margin of pro- 
faneness and idolatry. 

I must now commit the whole to your serious consideration, 
and to the divine blessing, desiring you to remember, that, as 
it is a game so very dishonourable to professors, so very detri- 
mental in its tendency, and so very infatuating in its influence, 
its lawfulness in itself must be justly suspected. It must be 
the safest way to abstain from it entirely; and cannot but be 
hazardous to practise it upon any occasion. If you would keep 
your consciences clear, and abstain from all appearance of evil, 
it is highly necessary that you should keep at a distance from 
this diversion, lest your ears should be defiled with heathenish 
sounds, your lips with heathenish language, your minds with 
heathenish sentiments, and your hearts with heathenish af- 
fections. And do not think it an easy matter to avoid these 
evils, while you fall into the practice; for, if you truly attend 
to and examine your own hearts, you will find it really im- 
possible to indulge the game, and avoid the snare of it. 

As for you, who go on voluntarily and presumptuously in thia 
diversion, making it your constant practice and your great de- 
light, to the neglect or contempt of family or closet religion; 
4 



38 CASES OF CONSCIENCE. 

it is very evident, that you have not the fear of God before your 
eyes. And however easy your consciences may be in the 
midst of these pursuits, yet take this solemn hint along with 
you, that for every evil thought, and for every idle word, yon 
must give an account in the day of judgment. Matt. sii. 36 



CASE IV. 

How may a person judge, when a promise or threatening comes 
from God, or is brought by Satan to the soul 

This Question you will find contained in the following letter: 
"Rev. Sir, I am a person who have for some years been a 
professed follower of Jesus, have had a place in his house, en- 
joyed great privileges, and have advantages above many, sitting 
under a sound, faithful, and tender minister. But, under 
these means of fruitfulness, I, alas! seem barren and unprofita- 
ble, and am afraid I go backward in religion, and make advances 
in sin; and what is worse, my heart is so hard, that I do not 
mourn over these declensions as I ouo;ht: and therefore fear I 
am not properly affected with them. No sooner does a temp- 
tation offer, but I fall in with it, so that I often think, whether 
my refraining from gross immoralities is not more for want of 
temptations, than from real hatred of them, and love to holi- 
ness. And yet I hope I sincerely strive, and pray, and resolve 
against sin in Christ's strength, being convinced that I have 
none sufficient of my own. But can I sincerely do this, and 
fall so frequently? I attend on Gospel ordinances; but, I fear, 
to little purpose, being cold and lifeless under all. I hear the 
love of Jesus sweetly displayed; but this 1 icy frozen heart is 
not melted; these languid and lifeless affections not raised to, 
nor fixed upon, the divine Redeemer. I cannot call him my 
Redeemer, lest I should be deceiving my own soul; and yet I 
dare not say I have no part in him, lest I should be ungrateful, 
and deny his work. Thus I am in a strait: but this I must 
say, that I desire to call the glorious Saviour my Lord and my 
God. Another thing that appears discouraging is this — In an 
answer to a question sometime since, you proved that Satan 
did often produce passages of Scripture to terrify the trembling 
Christian. Now this being the case, may he not transform 
himself into an angel of light, bring promises to our minds, 
and so deceive us? If so, how can a poor creature judge 
when a promise or a threatening comes from God or from 
Satan; especially, when sometimes promises have seemed to 
be sweetly, seasonably, and powerfully set home upon the 
soul ; and afterwards awful threatenings have appeared to come 



cases or CONSCIENCE. 39 

with equal strength? I beg you will take these things into 
your consideration, if you think them of sufficient importance: 
and may the eternal Spirit, whose work it is, direct you to a 
suitable answer, that I may be capable of judging in some 
measure of my condition; whether I am but a painted hypo- 
crite, or a real, though, I am sure, then, a poor unworthy be- 
liever! Oh, that I could experience this made good to my 
soul! They that wait upon the Lord, shall renew their 
strength. Now, God is faithful, and the promise is absolute; 
they shall, &c- Surely then, if I waited properly on the 
Lord, or was within the bond of the everlasting covenant, 
this would be my case. I think if I am more lifeless at one 
time than another, it is at the Lord's Supper, so that I some- 
times think I should sin less in neglecting, than in attend- 
ing in such an unbecoming frame, as I almost constantly do. 

Oh, hard rebellious heart! stupid and ungrateful creature! 
surely, could you see my vileness, you would never judge fa- 
vourably of my state." 

This case consists of a variety of particulars, which it 
would not be well to pass over without notice. I would, 
therefore, 

I. Consider some of the particular circumstances here 
mentioned; and then, 

II. Answer this important question, how a person may 
judge whether a promise or threatening comes from God, or 
is brought by Satan to the soul? 

1. Let us take a view of the particular circumstances or com- 
plaints of which this case consists. These we find are various. 
Here is barrenness and unfruitfulness under abundant means 
mentioned. Here is coldness and lifelessness complained of. 
Here is a fear of going backward, and yet a mind not suita- 
bly affected with it. This person particularly complains of 
deadness at the Lord's Supper, and of being carried away 
with temptations which occasion a fear, lest his abstaining 
from gross immoralities does not arise rather from a want of 
temptations, than from a hatred of sin, and a love of holiness. 
He is in a strait whether to concludehe has an interest inChrist 
or not. He is afraid that his frequent falls are inconsistent 
with an experience of the grace of G-od. And lastly, he is 
ready to conclude, that he should sin less in neglecting, than 
in attending the ordinance of the Lord's Supper, because of 
his great coldness there. These are the various complaints 
this person makes; complaints, all which are suitable to the 
experience of the Christian, and which, therefore, deserve con- 
sideration. Time indeed forbids our taking particular notice of 
every one; yet I would not wholly neglect them: and therefore 



40 CASES OF CONSCIENCE. 

shall make a few general observations, which will refer in 
some respect to them all, and tend to direct, encourage, and 
strengthen the Christian under his various fears. 

1. It is an unspeakable mercy, when we have a deep and 
humbling sense of our barrenness, deadness, and unprofitable- 
ness, and to be enabled to spread it before the Lord. Some 
persons are mere cumberers of the ground indeed. They 
bring forth no real fruit, and yet are entirely unconcerned 
about it. They enjoy all the privileges of the Gospel, are fa- 
voured with all the means of grace; and yet are absolutely un- 
affected with the great concerns of eternity; are strangers to 
all real religion; but, notwithstanding all, think well of them- 
selves, and hypocrite-like, say, stand by thyself, and come not 
near us; for we are holier than thou. Awful, to be in such a 
condition! but is this your case, my dear friend? You find 
a coldness and indifferency under these means, and are afraid 
you are rather going backward than forward. You complain 
of hardness and insensibility; but remember, felt hardness is 
not real hardness. It is rather a blessing, than a judgment, 
and therefore calls for thankfulness. It is a stupidity felt, and 
lamented over, and not like the absolute stupidity of the im- 
penitent sinner. Do you not carry your complaints to God, 
and tell him of your coldness, your fears, your insensibility? 
Do you not appear humble in your own eyes on this account? 
Are you not accusing yourself of your ingratitude, and abhor- 
ring yourself for your vileness? This is no evidence of a 
hypocrite, but rather of a real Christian. A hypocrite, that 
abstains from outward immoralities, thinks all is well with 
him; but the Christian appears vile and odious in his own 
eyes on account of the sinfulness of his heart. Though he has 
no public sins to charge himself with, yet, when he looks 
within, he finds enough to make himself appear vile and des- 
picable. It is a peculiar mercy to be made sensible of the 
plague, the wickedness, the coldness of our hearts, and to be 
deeply humbled under it. The Spirit of God always shows 
the Christian what he is, that he may the more readily acqui- 
esce in the method of salvation exhibited in the Gospel. Be 
thankful then, Christians, that your souls are not absolutely 
frozen and benumbed, but that you are sensible of, alarmed 
at, and humbled for, your indifferency and lukewarmness, 
barrenness and unfruitfulness, under the means of grace. 

2. It is a good evidence of our being Christians indeed, 
when we are not easy and contented under such a sense of our 
barrenness and coldness, but find our hearts filled with desires, 
and are enabled to endeavour after greater holiness. Are you 
satisfied with complaints? or do you think it is enough to 



CASES OF CONSCIENCE. 41 

mention them? Do you willingly rest here? Do yon find 
no self-abhorrence on the account of these things, no desires 
after liveliness of soul, no concern to have things better with 
you? Do you not pray for, endeavour and strive after, 
greater degrees and measures of grace ? Then you are asleep 
indeed, and it is high time to awake! It is an awful circum- 
stance to be like the door on its hinges, and to have no desire 
after an alteration ! to sit down, and feebly wish to be better, 
but cannot find a heart to pray and endeavour after a more 
spiritual frame, and a growing conformity to God ! This is 
sometimes pretty nearly the case with the Christian, when he 
is under the power of any particular corruption. Sin has 
caused a too great insensibility in his soul, and all his spiritual 
powers appear asleep, as was the case with David, when 
Nathan came to him. But is it thus with you, my Christian 
mourner? May I not answer for you, and say, No? Are you 
satisfied to be in such a condition? Do you not desire and 
long to have it otherwise with you? Nay, do you not pray, 
and cry and strive to have all things altered with you ? Are 
you contented with feeble wishes? Sometimes, my friend, you 
may appear to yourself to be in such a condition : but at other 
times are you not fall of holy concern about it ? Do not you 
call upon your sleepy soul to awake? Do not you beg to 
feel the love of Christ melting your hard and stony heart? be- 
fore duties, are you not concerned to be kept from coldness 
and indifferency? and, at the close of duties, are you not hum- 
bled and ashamed under a view of your great imperfections? 
and do you not apply afresh to the blood of Christ for pardon? 
and is not all this an evidence of the Christian? Is there not 
in all this a sense of the excellency of holiness, a real love to 
it, and therefore an evidence of a work of grace in the heart? 
Oh, bless God, that it is thus with you, that you can appeal 
to him, that yor would have your soul filled with greater love 
to him, and brought into a warmer and more lively frame ! 

3. We should not make our fluctuating frames, nor our 
being led away by a particular temptation, a mark of our being 
hypocrites. We are not to judge of ourselves by one particu- 
lar action in our lives, or by an unbecoming frame, that we 
may through the power of temptation be led into; but by the 
general tendency of our desires, frames, and conversation. 
Sometimes you find all dark within; you cannot call Christ 
your Saviour. Sometimes you find a sad benumbedness: 
your soul seems, like the earth in winter-frost, hard and in- 
capable of impression; the love of a compassionate Saviour 
does not melt you, when you hear it. All this is consistent 
with the real experience of the grace of God. These different 

4* 



42 CASES OP CONSCIENCE. 

frames are not uncommon. What must we conclude from 
them? They only show us the difference between earth and 
heaven, intimate the state of imperfection we are in, and the 
sad influence of sin even in a renewed heart; but do not by 
any means give us reason to conclude that we are but almost 
Christians. The hypocrite is generally in one frame: but the 
Christian's frames are ever fluctuating. His sky is not always 
clear : but as the natural sky is sometimes serene, and ap- 
pears beautiful and pleasant, and again is stormy, dark, and 
tempestuous; so is it with a Christian's soul. Do not then 
draw any discouraging conclusion from your various frames. 
Let a consideration of it keep you humble, make you watch- 
ful, and fill you with warmer desires after the heavenly world, 
where your love will never grow cool, nor your enjoyments 
meet with any interruption : but do not conclude from hence 
that you are not Christians indeed. 

4. We should ever maintain a godly jealousy over our 
hearts, yet we should take care and guard against unbelief. 
We should ever rejoice with trembling. Upon every irrup- 
tion of sin, and interruption in our frames, we should take 
the alarm, inquire into the reason of it, and watch the heart 
with all diligence, knowing that it is deceitful above all 
things, and desperately wicked. Yet we are not to give way 
to disputings and unbelief, because our hearts are treacherous: 
for, if so, we may be always under the power of distressing 
fears, and never enjoy any satisfaction or peace, saying, we 
may be deceived. There is a great difference between a 
godly jealousy and unbelief. If, after examination, our con- 
sciences do not condemn us, we have no reason to be uneasy. 
This person knows not what conclusion to draw concerning 
himself. He is afraid to say he is a Christian, there are so 
many circumstances that appear discouraging; and yet he 
would not deny what G-od has done for him. Do not hesi- 
tate between two opinions. If, so far as you know your- own 
heart, you have been enabled to give up yourself to Jesus 
Christ, and receive him in all his characters: if your con- 
science does not contradict you, when you say you hope you 
love the Redeemer, you may, and ought to draw a favourable 
conclusion concerning your state, and to wait for the clearer 
testimony of the Spirit to make it plain to you. Do not, my 
friend, be always disputing; that can be of no service to 
your soul. It will break in upon your peace, dishonour 
God, and perhaps provoke him to leave you in the dark. 
Oh, hope and trust! Do not cast away your confidence. En- 
deavour to live in a thankful frame, considering what Grod 
has done for you, and rejoice in the evidences of his distin- 
guishing grace, and give Grod all the glory. 



OASES OP CONSCIENCE. 43 

5. We may be growing Christians, and yet not find our af- 
fections always lively. If we judge of our state and of our 
progress in grace by affection, we shall be in clanger either of 
running into all the wild reveries of enthusiasm, or else of 
falling into despair. Affections may be raised, and yet there 
be no grace : and, on the other hand, we may have our affec- 
tions dull, or seem almost to be void of affections, when com- 
pared with some persons; and yet we may not only have 
grace, but be growing in grace. Our affections may not be 
lively, and our souls all on fire; and yet we may really love 
Christ, and be making some progress in the divine life. 
Young Christians are often led by affection; therefore their 
hopes are ever fluctuating. If they are not lively, they con- 
clude they are no better than hypocrites. Constitution makes 
a great difference as to the liveliness or dulness of our affec- 
tions; and so does the present state of the body; and these 
things should always be considered. Some can weep at plea- 
sure; whilst others are incapable of shedding a tear. Some 
appear all alive; others are of a heavier cast, and yet are solid 
growing Christians, and have a rich experience in divine 
things. It is doubtless pleasant and profitable too to have 
our affections raised by divine truths. "When our chariot- 
wheels move on swiftly, and the fire burns within us, it is 
sweet meditating, praying, reading, hearing or conversing. 
Yet we must not judge of the work of God in the soul, by 
the liveliness of our affections altogether. Indeed, when a 
person, naturally of lively affections, finds a growing coldness 
and indifferency to spiritual duties, and is all alive when pur- 
suing the things of sense, it is a sad sign at least of a bad frame. 
But though he does not find his soul lively in duty; yet if 
he is labouring after a greater deadness to the world, if he is 
secretly mourning after God, and lamenting over sin, if he is 
pressing on towards the mark, and seeking after a greater 
conformity to Jesus; if he is more careful against sin, and 
watchful over his own heart; he is a growing Christian, though 
in waiting upon God he may not find his affections so lively 
as he would. The tree does not only grow in summer when 
it appears in all its gaiety; but even in winter, when it ap- 
pears to the eye as dead. So the Christian in his winter 
seasons, may grow in humility, in a knowledge of his own 
heart, and in love to Christ and holiness, though clouds and 
darkness are round about him, and his countenance may wear 
an awful gloom. 

6. Lifelessness and coldness in ordinances, ought not to dis- 
courage us from waiting upon God in them. If we must leave 
off waiting upon God for this, the ordinances must not be ad- 
ministered; because all Christians at times feel this coldness. 



44 GASES OF CONSCIENCE. 

We should be humbled for it, but not discouraged. It is un- 
pleasant to find a deadness in our spirits; but it should not 
stumble us. We should search into the reasons of it. Per- 
haps you have taken no pains with yourselves to get your souls 
into a warm frame, before you came to ordinances. Be not 
surprised then, that the Spirit was withdrawn. Perhaps you 
were not so concerned as you ought, to keep a strict watch 
over your hearts in ordinances; or perhaps there is some sin 
you have been guilty of, which is not yet lamented over. God 
may, therefore, stand at a distance, and your souls be cold and 
lifeless. Inquire, therefore, into the reason of your coldness, 
and endeavour to get it removed; but be not discouraged. 
This person particularly complains, that, if he is more lifeless 
at one time than another, it is at the Lord's Supper; therefore 
imagines he should sin less in neglecting, than in attending it. 
This is no natural consequence. It may be your duty to at- 
tend at the Lord's table; yet in some circumstances you may 
be out of the way of duty. Perhaps you may have placed too 
much dependence upon the ordinance, and thought that there 
you must be always comfortable and lively. God has, there- 
fore, disappointed your expectations, that you may be taught 
not to lay such a stress upon ordinances. You have perhaps 
depended too much upon your preparations, or else you have 
rushed too boldly upon the ordinance. Or, perhaps God may, 
for the trial of your faith and patience, withdraw his special 
presence from you, to humble you, and to lead you to a 
greater dependence upon Jesus Christ. 

If you desire to wait upon Christ with spiritual views, and 
in a spiritual frame; if you are watchful over your heart, and 
labour after a quickening view of the love of Jesus, and a true 
sense of the nature and design of the ordinance; go on wait- 
ing upon him. In time, he may give you his comforting 
presence. Kemember you are not singular in your com- 
plaints; and you may receive real advantage from an ordi- 
nance, though you may not be in so desirable a frame as you 
could wish. Having given you these few hints for your en- 
couragement and direction, I now proceed to consider the 
particular question here proposed: 

II. How may a person judge whether a promise or a threat- 
ening comes from God, or is brought by Satan to the soul? 
The occasion of this question is as follows; this person found 
some of the promises of God's word brought with a peculiar 
sweetness and power upon his mind; and these were succeeded 
by awful threatenings, which appeared to come with equal 
force. Now it is of great importance to know whether these 
come from the Spirit of God, or from Satan; or which of these 



CASES OF CONSCIENCE. 45 

properly belong to us, and points out our state, whether the 
promise or the threatening; that so we may not be deceiving 
ourselves on the one hand with false hopes, and yet that we 
may not give way to unbelief on the other, if we have encou- 
ragement to hope. Satan often transforms himself into an 
angel of light, as well as appears in the character of a roaring 
lion, and makes use both of Scripture promises and threaten- 
ings to carry on his purposes. Thus then, it is a matter of 
importance to be able to distinguish when these come from 
Satan, and when from God. I shall therefore hint two or 
three things which I hope will be sufficient to direct and guide 
us in this interesting affair. And, 

I. Let us inquire, how we may know whether a promise, 
or any comfortable portion of Scripture, that is brought to 
our minds, comes from God, or from Satan. -And, to guide 
us in our determination of this, we should always consider 
the circumstances and state of our souls at the time when the 
promise comes to us, and the immediate end and design, ten- 
dency and influence of it upon us. 

1. We should consider the circumstances we are in, when a 
promise, or a comfortable portion of Scripture comes to us. 
For instance — Are we living in the practice of known sins? 
Are we secretly or openly gratifying any particular lust? Are 
we living in the omission of evident appointed duties? If a 
promise comes to us in such circumstances, to encourage us 
with the hopes of heaven, we have reason to question its coming 
from God; because we cannot suppose he will manifest him- 
self unto any who are walking in evident disobedience to 
his commands. Is a Christian under the power of any parti- 
cular corruption? Is he sleepy, c^ead, and careless? He has 
reason to question whether a comforting promise comes from 
God, if any such comes before his mind, unless he has been 
humbled for his backslidings, and has fled to the blood of 
Jesus for pardon. God has always chastised his people and 
frowned upon them, when running astray from him. Psalm 
lxxxix. 30 — 33. Therefore David himself was sorely distressed, 
after he had been guilty of adultery and murder. All anti- 
nomian principles and practices, are justly detestable in the 
sight of God; and so they ought to be in ours. Will God 
comfort a creature that is wallowing in all the mire of sin? 
No: if you are a lover of sin, you have no promise from God 
to support you; and whatever of that kind comes before you, 
is brought by Satan, who endeavours to entertain the hypo- 
crite with the pleasing hopes of heaven, and so to lead him 
into a dangerous security. Examine then your circumstances. 
How is it with you when a promise comes? Has your case 



46 CASES OF CONSCIENCE. 

been represented as above? Then your circumstances are 
awful and melancholy indeed! But, if your souls are in 
darkness, mourning and longing after an absent Lord; if you 
are hungering and thirsting after righteousness; if you are 
seeking after a sense of the love of God, walking numbly 
with him, and pressing towards greater degrees of holiness; 
in this case, when any promise is brought to your mind with 
any degree of power, you may conclude that it comes from 
the Spirit of God.* 

2. We should inquire into the immediate end and tendency 
of a promise brought to us, and its influence upon us. For 
example — If it lulls us to security, and gives us any hopes of 
eternal life, though we are careless and indolent; if it leads us 
to presumption, encourageth us to sin, and yet assures us of 
an interest in Jesus Christ; we may look upon it as coming 
from Satan, who is willing to give us all possible encourage- 
ment, provided it does not produce in us a hatred to sin, and a 
love to holiness. But if, on the other hand, the promise, 
when it comes, melts our hard hearts, and fills us with admira- 
tion of the love and rich distinguishing grace of God; if it not 
only scatters our fears, and fills us with joy, but makes us 
humble; if it endears a Saviour more to us, and tends to bring 
us into a greater conformity to God; if, in fine, it leads us into 
a more evangelical frame, even that frame that honours God, 
and is suited to the scheme of salvation in the Gospel; we 
may then conclude, that it comes from God, and not from the 
enemy. A promise, having such an influence upon the soul, 
answers all the ends for which it is revealed. Now we cannot 
suppose that Satan would bring a promise to answer these 
important purposes; this w^puld be acting against himself, and 
destroying his own kingdom: for the more humble we are, 
the more Christ is endeared to us, and the less is Satan's in- 
fluence upon us. Thus then we have reason to conclude, 
that a promise in these circumstances comes from God. 

II. Let us now consider threatenings and awful passages of 

* I may here add one way, by which we may know whether we 
have an interest in the promises we find in the word of God. We 
may generally observe something in a promise, that is descriptive of 
the persons who have an interest in it. Thus, that glorious promise 
in Isa. xli. 10; "Fear not; for I am with thee; be not dismayed, 
for I am thy God : I will strengthen thee ; yea, I will help thee ; yea, 
I will uphold thee with the right hand of my righteousness." This 
promise is evidently made to those that fear God is not with them, 
and are dismayed, lest God should not be their God. Those, then, 
that are in these circumstances, have an interest in this promise. 
Thus we may find something in most other promises and comforta- 
ble passages of Scripture, to direct us whether we have an interest 
in them or not. 



CASES OF CONSCIENCE. 47 

Scripture. As there is a variety of these in the word of God, 
and they are designed for usefulness, yet are often made use 
of to answer other purposes: so it is of importance to us to 
know when these come to us from the Spirit of God, and when 
from the enemy. Now we may take the same method in judg- 
ing of these, as we did in judging of promises, viz. consider 
the circumstances we are in, view the end and design of threat- 
enings when they come, and then examine their influence 
upon us. Thus, if threatenings, or awful passages of Scrip- 
ture, come with a design to rob us of our spiritual comfort; to 
stagger our faith, and bring us into despair, we may conclude 
they come from Satan, and not from God. But if we are 
slothful and secure; if we have been running into sin, omitting 
known duties, and are not yet awake; if the means that have 
been used, have not been made effectual to revive us, and 
these threatenings, or awful passages, seem brought to our 
minds with a design, to rouse us and to stir us up to greater 
diligence in our Christian course; if, in fine, they have this in- 
fluence upon us, we may conclude they come from God: for 
these are the purposes they are designed to answer. We 
have a variety of passions to work upon. Promises, endear- 
ing representations of the love of Christ, &c. are designed to 
touch the finer springs of human nature, to move the softer 
passions. Threatenings, and awful representations of hell, &c. 
are designed to alarm us, to compel, and, as it were, drive us. 
Thus God makes use of various arguments to begin and carry 
on his work in us. This use then we should make of the 
more awful parts of Scripture. A view of them, should make 
us admire that grace, that has plucked us as brands out of 
everlasting burnings; fill us with a godly jealousy over our 
hearts; make us seriously inquire whether we are Christians 
indeed, and stir us up to press forward, with growing cheer- 
fulness, towards the mark for the prize of the high calling of 
God in Christ Jesus. When threatenings appear to be 
brought with this view, and when they have this influence 
upon us, they are as means in the hands of God for our good. 
But, when they forbid our hopes, and draw us to despair, we 
may conclude there is the hand of Satan in it. Upon the 
whole, so far as threatenings promote our greater holiness and 
spiritual advantage, so far they are useful, aud answer their 
end; but so far as they weaken our hands, discourage our 
souls, and lead us from God, so far they are made use of by 
the enemy of souls to our spiritual hurt. Thus, then, inquire, 
you who have had promises, or threatenings, or both, come 
upon your minds with any degree of force, inquire what cir- 
cumstances you were in, what the direct tendency of these 
promises or threatenings was, and what influence they had 



48 CASES OE CONSCIENCE. 

upon you; and from hence yon may, in some measure, deter- 
mine whether they came from God, or from the enemy. I 
shall now conclude with one remark, viz. 

How glorious is heaven, and how happy the believer there! 
Here we are fluctuating between hope and fear; we often hang 
our harp upon the willows: we are watering our couch with 
tears, and are exposed to the fury of the roaring lion. Oh, 
happy alteration, when we reach the mansions above, to find 
all sin perfectly destroyed, every fear scattered! no longer to 
know what it is to be in darkness, or what the least degree 
of coldness means! desirable state! to be present with the 
Lord, and to find his presence animating our souls with the 
noblest ardour in his service! to have the whole conduct of 
providence laid before us, and every mystery sweetly unra- 
velled! to look back upon the many instances of divine wis- 
dom and grace in our salvation! to find ourselves got safe 
over Jordan, and appearing in all the glory of the children 
of Grod, and triumphing as kings and priests! Blessed world! 
" Hail, happy day! when it will be thus with me! Come thou 
important period, when this earthly tabernacle shall be dis- 
solved! Haste that joyful moment, when I shall at once be 
delivered from all my sins, and all my sorrows; when I shall 
no more stand in need of promises or threatenings, the one to 
comfort, the other to quicken me; having the glorious unin- 
terrupted views of my exalted Mediator, and the sweetest 
fullest manifestations of his love, to keep the sacred fire 
ever burning in me, to fill me with joy unspeakable, and 
to engage my unwearied and everlasting praises ! Thus 
may we long and breathe after the heavenly state, and in 
Grod's own time, make the glorious change. Amen. 

CASE Y. 

How far may a person judge of the strength or weakness of his faith 
by the brightness or darkness of his frame? 

The growth of grace in the heart of a true believer is a very 
mysterious thing; and there is scarcely any particular whereby 
Christians in general are more puzzled, and wherein they are 
more frequently mistaken, than in judging of the strength 
or weakness of their graces. It is very common for those to 
judge themselves declining in spiritual experience, who are 
really growing apace in the divine life; and for those to esteem 
themselves improving, who are, in reality, decaying and with- 
ering. I cannot but apprehend that the foundation of these 
mistakes, lies in their not properly distinguishing between 
faith and frames. We are apt to judge of the former by the 
latter; accounting our faith and other graces to be strong, when 



GASES OP CONSCIENCE. 49 

our frames are comfortable and lively; and thinking that faith 
must certainly be weak when these our frames are very dark 
and distressing. But were this rule just and valid, there 
would be no manner of difficulty in measuring the degree of 
grace in us; because no believer can be at a loss to know 
whether he is in a comfortable or uncomfortable frame. But 
that this is an improper standard to measure the degrees of 
grace by, is very evident: because nothing is more variable 
than our frames, as they are continually waxing and waning 
alternately. In this respect we are scarce a day at a stand; 
yea, an hour often makes a great alteration herein : whereas it 
cannot be supposed that grace itself is so very changeable; 
for the path of the just is as the shining light, that shineth 
more and more unto the perfect day. Prov. iv. 18. 

This case is taken under consideration in consequence of 
two distinct letters transmitted to me: the one regarding com- 
fortable frames, and the other uncomfortable ones. These two 
letters contain several experimental queries, and difficulties, 
all of which, centre in, and may be solved by, a proper answer 
to the single question above specified. The letters themselves, 
you will find hereafter inserted in their proper places, where 
a distinct answer is given to them. 

Be pleased, therefore, to attend seriously to the following 
observations relating to faith and frames. 

1. A strong faith tends to produce and promote a bright and 
comfortable frame. This must be granted from the nature of 
saving faith, and from the express declarations of the divine 
word. Nothing tends more to take away our doubts, to clear 
up our evidences, and to comfort our hearts, than the strong 
and lively exercise of a living faith in the Lord Jesus, as a 
free and complete Saviour. Faith is often set in opposition to 
distressing fears. I will trust, says the church, and not be 
afraid. Isa. xii. 2. We read likewise of the joy of faith, and 
the assurance of faith; of being filled with all joy and peace 
in believing, and of rejoicing by faith in Christ with joy un- 
speakable and full of glory. These Scripture phrases suffi- 
ciently testify, that there is no better way of having our evi- 
dences clear, and our comforts strong, than by exercising our 
faith, trust, and dependence upon a free and glorious Saviour. 
If, then, we would be truly comfortable, let us desire and en- 
deavour to live by faith on Christ, and aim at direct acts of 
recumbency on him; for the more we can, by the realizing 
and appropriating acts of faith, see of the freeness and fulness 
of divine grace in Christ, the more experience we shall have 
of evangelical supports and consolations. On the contrary, 
we must observe, that, 
5 



50 CASES Or CONSCIENCE. 

2. The weakness of faith tends to promote and produce dark 
and uncomfortable frames. For since fear and faith are set in 
direct opposition to each other, therefore, as faith declines, so 
in proportion fears prevail. The declining of faith in its 
strength and activity, gives way for our corruptions to work, 
for temptations to assault and overpower us, for distressing 
fears to arise; and then the light of Grod's countenance with- 
draws, and our evidences for heaven are darkened and clouded. 
As soon as ever we begin to distrust the power of Christ, the 
faithfulness of the promises, or the absolute freeness of grace, 
we are sinking. Thus, Peter, when walking upon the water 
at Christ's command, and in Christ's strength, is upheld as 
if walking upon firm ground, so long as his faith in Christ's 
power and kindness is maintained: but no sooner does he at- 
tend to the boisterousness of the wind, and withdraw his de- 
pendence from Christ, but he begins to sink; his heart to sink 
within him, and his body to sink in the waves. And mark 
what a tender and instructive rebuke Christ gives him upon 
that occasion, Matt. xiv. 31, "0 thou of little faith, wherefore 
didst thou doubt?" Much doubting argues little faith. Nothing 
can be more prejudicial both to our comfort and holiness, 
than to suspect the almighty power and free grace of Christ. 

These two observations being made and proved, some may 
be ready to imagine it necessarily follows, that we are to judge 
of the strength or weakness of our faith, in all cases, by the 
brightness or darkness of our frames. And the conclusion 
would be just, were it not for the two following observations. 
For notwithstanding all that has been said or allowed, yet, 

3. A believer may be in a dark and uncomfortable frame, and 
yet be strong in faith; and that not only in the grace of faith, 
but in its exercise too. I acknowledge, that this, at first view, 
may seem mysterious, and contradictory to what has been de- 
clared, and it is this one thing which perplexes and stumbles 
our friend, who wrote one of the letters, when he asks, "Are 
not light and peace the peculiar privileges and effects of faith?" 
This consideration, my friend, is perplexing not to you only, 
but to many others. Let me, therefore, attempt to show you 
in a plain and evident manner, how this case really stands. 
Are light and peace the peculiar effects of faith? I answer, yes; 
but not in such a way as supposes that all our distress and 
darkness must arise from the want or weakness of faith. A 
few scriptural instances will make this appear abundantly evi- 
dent. What think you of the condition of the church, as ex- 
pressed in Micah vii. 8? The church was at that time in great 
darkness, and under heavy complaints, and yet was strong, 
very strong, in faith; as appears by the language there used, 



CASES OP CONSCIENCE. 51 

Rejoice not against rae, mine enemy! When I fall, I shall 
arise; when I sit in darkness, the Lord shall be a light nnto me. 

Again, was not Job in a very dark frame, and under great 
agony of spirit, when he says, Though he slay me, yet will 
I trust in him? Job xiii. 15. 

And what shall we say concerning the poor woman of Ca- 
naan, mentioned Matt. xv. 21 — 28, who renewed her petition, 
and would not be driven away by the seeming repulses she 
met with from the Lord Jesus? Was not her agony great, her 
soul in deep distress, when she heard our Lord say, It is not 
meet to take the children's bread and to cast it to dogs? But 
it is indubitably clear that her faith was real; yea, that it was 
very strong, vehement, and skilful in its exercise, under this 
distress, when she replied, Truth, Lord; yet the dogs eat of 
the crumbs that fall from their master's table. Such instances 
which I have here adduced, are frequently brought as proofs 
of real faith, though attended with weakness, doubts, and 
fears. But in reality, these are specimens of faith in its 
strongest efforts and acts. 

You may, therefore, well ask, how can these things be? If 
the strength of faith tends to a bright frame, and the weakness of 
faith to a dark frame, how is it possible that faith should be so 
lively and strong, and yet the experience of the soul so distressed 
and complaining? I shall endeavour to explain this paradox 
by a familiar simile. Compare spiritual things with natural; 
and let the strength of faith be represented by bodily strength. 
A person may be very strong in his body, yea, and exercise 
that strength to the utmost, when under a very heavy burden, 
and not be so easy or comfortable in himself, as one who has 
not half his strength, and has no burden, or but a light one, 
to carry. We are not to judge a person to be weak, merely 
because he faints, and pants, and labours; nor to judge a 
person to be strong, merely because he seems lively and active. 
We must consider the burdens a person has to bear, or the dif- 
ficulties he has to encounter with, in order to pass a right 
judgment upon his ability. Now apply this to the case simi- 
lar to it in spiritual affairs; if a person strong in faith, is tried, 
has many great duties to perform, or many and heavy trials 
to struggle with, or many weighty burdens upon him; these 
things may so put his strong faith to a stand or difficulty, as 
to make him ready to sink and fail. They may take away 
or suppress all the sensible pleasure and joy of faith, and 
make him complain as under distress and darkness. Thus 
you see faith may be very strong, and very strong in its ex- 
ercise too, and yet yield no sensible pleasure or exultation, by 
reason of the great things it has to conflict with and fight 



52 CASES OF CONSCIENCE. 

against. These thoughts may likewise help our conceptions 
in the last observation, which is, that, 

4. A person may be very weak in faith, and yet his frames 
be bright and comfortable. This is a case not at all uncommon 
among Christians. Observe, the newly converted person, 
who is just brought out of darkness into light, has the prin- 
ciple of grace newly implanted: we cannot suppose, that such 
a one, in common, is strong in faith, when the seed is but 
just sown in his heart, or but just sprung up. And yet we 
find this new-born babe in Christ is frequently favoured with 
peculiar joys and consolations. And it is very clear, that 
this newly regenerate person has not his faith as yet strength- 
ened or established, notwithstanding all his exultations and 
spiritual delights; for, if there be but a little withdrawment 
of the light of God's countenance, or if he be but assaulted 
by but a small temptation, we find his faith appears then to 
be exceeding weak or unskilful, not able to stand the shock 
of the temptation, or not sufficiently skilful to expound the 
meaning of the spiritual withdrawment. A very little change 
in experience often stumbles the faith, shakes the hope, and 
discourages the heart of him who is newly convinced and 
comforted. This surely is an infallible indication that his 
faith is weak, although he may be favoured with much spi- 
ritual sweetness and delight. A little child may as well ima- 
gine that he is a strong man, because he is dandled upon his 
father's knees, and enjoys his father's smiles, as a newly 
converted person conclude his case is firm, because his spi- 
ritual comforts are enlarged. Neither should we confine this 
remark to the new-born babe in Christ; because there are many, 
who have had some standing in the grace of Christ, and yet 
remain very weak in knowledge, and very feeble in their 
faith: and these we find are sometimes favoured with great 
spiritual enjoyments. Their corruptions are suppressed, their 
evidences clear, by the Spirit shining upon his own work; 
and for that reason, they cannot but be comfortable and joyful 
in their frames for a season. Now their souls are saying, My 
mountain stands strong, and I shall never be moved. Yet, 
no sooner does God hide his face, or permit a corruption to 
arise, but their souls are affrighted, and their hearts discou- 
raged. This is a plain token that their faith is really weak, 
at the very time when their comforts are strong. And thus 
it comes to pass that those, who are weak in faith, are some- 
times the most comfortable; and those who are strong in faith, 
often have less of these spiritual enjoyments. 

These things being premised, may we not thence gather a 
true answer to the questions proposed in the two letters, that 
occasioned this discourse? which may be thus disposed: 



CASES OF CONSCIENCE, 53 

1. How shall we know whether the darkness of our frames 
arises from the weakness of our faith? this query, in sub- 
stance, seems to be aimed at in one of the letters which runs 
thus: 

"Sir, — I am one, who, through rich grace, have been 
taught to know and feel myself a sinner, and have been favoured 
with a clear manifestation of the love of Grod, in Christ Jesus, by 
the teachings and witnessings of the Spirit: but yet I do some- 
times walk in darkness May I humbly beg leave to propose 
the following questions to you? What is the cause of this 
darkness? Does it not proceed from corruptions within, from 
temptations from without, or from the omission of duty, or the 
commission of sin? How may I be able to judge of the cause, 
when under a dark experience and clouded evidences, so that 
I cannot see him whom my soul loveth? Are not light and 
peace the peculiar privileges and effects of faith? O, sir, I 
am often apt to distress my soul, lest I have sinned, and 
caused the Lord to hide away his face from me." 

In answer to these affecting queries, I must say, — If you, 
my friend, are conscious to yourself of the commission of any 
particular sin, or of the omission of any particular known 
duty, this consciousness will certainly enfeeble your confidence 
in Grod, and will cause you to walk in darkness and distress; 
and you can never arrive at true comfort again, until you have 
been enabled frankly to confess your sin with humble shame 
and self-abhorrence, and to make a fresh application for, and 
a fresh application of, the atoning blood of Christ, by a living 
faith. Witness the holy Psalmist, in Ps. xxxii. 3 — 5. 

While he kept silence, and would not, through shame, or 
fear, or pride, ingenuously own before the Lord his guilt and 
sin; his distress increased, and he could gain no ease or relief; 
but, when his heart was opened, and he said, I will confess 
my transgressions to the Lord, then he received a sweet sense 
of free pardon. 

Contracted guilt is a very sufficient cause of darkness; and 
you can expect no other, but that God should frown upon 
your soul, or hide his face from you, and leave you to sorrow 
and anguish of spirit. Your conscience should, therefore, 
seriously inquire into this matter; and if, upon inquiry, it bo 
found that something done or neglected lies at the bottom of 
the spiritual complaint, you can receive no true consolation, 
until you have, with humble shame, and by an humble faith, 
cast your burden upon the Lord. And let me entreat you to 
beware of any consolation that does not come in at this door. 

With regard to corruptions from within, or temptations from 
without, these likewise may be the cause of the darkness ii} 



54 CASES OF CONSCIENCE. 

your frames, and cast a cloud over your evidences. But in 
this case, it does not presently follow, that your faitli is weak. 
If these corruptions be unallowed and lamented, and these 
temptations opposed and resisted, there may be great grace 
and strong faith exercised in these circumstances. It is true, 
that such corruptions and temptations will necessarily rob you 
of your comfort, and hinder you of a free and delightful enjoy- 
ment of God, so long as they are permitted to assault and per- 
plex you. But, if these disagreeable trials and experiences 
do not sink you into discouragement, and do only quicken and 
excite you to fight against the temptations, and to mortify the 
corruptions, in the strength of Christ, your faith is strong, 
though your soul is disquieted. While faith is acting under 
these disadvantages, it is incapable of filling you with joy and 
consolation, until it has gained some conquest over these ene- 
mies of your peace; but yet it may be vigorous in its exercise 
to withstand these temptations and to plead the promises for 
deliverance from the power of these rising corruptions. 

By the foregoing thoughts you may judge, whether the 
darkness of your frames arises from the weakness of your faith, 
or not. If, under these complaints, your heart sinks, your 
spirits are discouraged, so that you are ready to lay down the 
weapons of opposition, and to quit the field of battle; this is 
a sign that faith is weak. But if, when a veil is cast over 
your evidences, you are enabled to exercise direct acts of 
reliance and incumbency upon Christ; if, when corruption 
arises or temptation assaults, you are not sunk, but only 
humbled hereby, and quickened to fly to Christ for strength 
to mortify sin and overcome temptation, and are determined 
still to fight and pray, to pray and fight, against these spi- 
ritual enemies; then the darkness of your soul does not arise 
from the weakness of your faith, but should be looked upon 
as only a trial and proof of its strength. 

2. How shall we know whether the brightness of our frames 
arises from the strength of our faith? Some believers have 
little or no notion of any comfort or spiritual satisfaction, but 
what arises from reflection or self-examination; and therefore, 
bend their whole course this way, in order to attain bright 
frames and comfortable evidences; and are ready to look upon 
the satisfaction they obtain in this manner as the assurance of 
faith, and as almost the only pro^f of the strength of this ex- 
cellent grace: while others are for paying such a regard to the 
comfort arising from direct acts of faith upon Christ, that they 
are tempted to despise or neglect the great duty of self-exami- 
nation. But it is highly necessary to keep a proper medium 
between these two extremes, in order to know whether the de- 



CASES OF CONSCIENCE. 55 

gree of our consolation and satisfaction proceeds from the 
growth and exercise of this noble principle. 

It will be proper to introduce in this place, the substance 
of the other letter, which runs to this effect: 

" Sir, — I have for many years past made it my constant 
practice to set apart a serious hour for self-examination; and 
as the word of God is the only unerring rule whereby to judge 
of spiritual things, I have, (after earnest prayer for the assist- 
ance of the blessed Spirit,) taken some text of Scripture, such 
as that, Believe on the Lord Jesus Christ, and thou shalt be 
saved. In prosecuting the solemn inquiry, I have endea- 
voured to find out the account of faith, its fruits and effects, 
as described in the word of God. The effect of this practice 
as to my comfort has been various, as I could more or less 
discover the Spirit's work on my heart. Now, sir, the question 
I would humbly propose is this : "Whether a believer may not 
warrantably take comfort from the Spirit's work on his heart, 
as an evidence of his interest in Christ?" 

This serious letter describes a practice, that I would ear- 
nestly recommend to all those who are desirous to go safely 
and comfortably in the way to heaven. And as for the ques- 
tion here proposed, I would answer, without the least hesita- 
tion, that a believer may and ought, upon serious examination 
and prayer, to take comfort from, be thankful for, and rejoice 
in, every evidence of true grace, as so many seals of the Spirit, 
whereby the believer is sealed up until the day of redemption. 
But then remember, that the comforts arising from hence are, 
of themselves, no evidence of the growth or strength of faith : 
for, if a believer receives the whole of his comfort from the 
satisfaction he gathers this way, it is a proof that his faith is 
really very weak; yea, and the comfort itself will prove very 
wavering and uncertain. This our friend justly acknowledges 
in his letter, when he says, that th© effect of his practice has 
been very various as to comfort: and no wonder; for, if a per- 
son builds his hopes upon his evidences, they will be found a 
very uncertain basis; these evidences being sometimes clear, 
and sometimes cloudy and dark. But, blessed be God ! these 
are not the ground of our hope; for that does not consist in 
any thing wrought in us, but in the absolute freeness of grace 
in Christ, for any poor distressed soul to lay hold of, fly to, 
and rest upon. This freeness of grace is an everlastiisg and 
stable foundation, which does not change with our frames. 
And I am verily persuaded, that many believers are so much 
attached to comfort drawn from evidences, (as it were the only 
comfort,) that they have very much lost the strength and skill 
of faith. X?or the business of faith is, not to live and depend 



66 CASES OP CONSCIENCE. 

upon a work of grace in us, but humbly and confidently to 
refer ourselves unto the free and powerful grace of God with- 
out us, under a real sight and conviction of our own weak- 
ness, emptiness, pollution, guilt, and unworthiness. 

But, if you would know whether the comforts you obtain 
by self-examination are attended with the growth and vigour 
of faith, it is needful you should inquire into the nature and 
kind of them. Perhaps it may be only a cold speculative sa- 
tisfaction. You, by the exercise of reason, compare your ex- 
perience with the word of God, and so coldly draw the impor- 
tant conclusion, but feel no endearing, enlivening, and sanc- 
tifying effect from it. If this be all, here is nothing of the 
work of faith, or the exercise of grace in it. Nay, it is pos- 
sible for the comfort obtained in this way to be of a soul- 
stupefying nature. When you have drawn this conclusion, 
it is used only to still the anxieties and relieve the distresses 
of the soul, to make you the more contented under the 
prevalency of some corruption, under the consciousness of some 
guilt, or under the power of a carnal frame. If this be the 
tendency of the satisfaction you gain by examination, it is a 
sad sort of comfort indeed! and let the inference be drawn 
with ever so much justness or clearness, yet it proves the 
soul to be in a dangerous or declining frame. 

Once more: a believer in performing the duty of self-exami- 
nation, ought to take especial care about the ends he has in it. 
What is it that you aim at in searching after evidences of grace 
within you? Is it to obtain an assurance that your state is 
safe, that you might silence the clamours of a guilty conscience, 
or that you might remove that uneasiness, which your mind 
feels because of the power of corruption or carnal security; to 
soothe your mind with this thought that all is well, because 
you have a secure interest in Christ, and the covenant? If 
this be your aim and desire, give me the freedom to say, that 
this is to continue in sin, because grace abounds. And, there- 
fore, evidences, thus obtained and thus employed, are exceed- 
ingly dangerous and very suspicious. 

But, if you seek after and improve the evidences of a work 
of grace in your soul, to help you forward in farther actings 
of faith upon Christ, to encourage you to be more frequent, 
fervent, and confident in your application to Christ for fresh 
supplies of soul-sanctifying, sin-subduing, and heart-strength- 
ening grace; then your comfort is of the right kind, and the 
brightness of your frame proves the strength of your faith. 
Upon the whole we may gather, 

3. How we may know whether our faith be strong or weak, 
let our frames be what they will. It is not our being in a. 



CASES OF CONSCIENCE. 57 

dark frame, but our being discouraged by it to lay down our 
weapons against sin and Satan in a kind of despairing way, 
that proves the weakness of our faith. It is not our being in 
a bright frame, but our being thereby quickened and encou- 
raged to fly to Christ, and to trust in him for farther grace and 
strength, that proves the strength of our faith. If our frames 
are dark, gloomy, and distressing; and these distresses quicken 
our desires after saving grace, and we are excited to earnest 
prayers and fiducial pleadings for the blessings of grace, and 
to fight against sin and temptation in the strength of Christ; 
this proves that our faith is strong, though our comforts may 
be very low, and our sorrows very great. If our frames are 
bright and delightful, and our souls take all our comfort from 
what we feel, and we begin to trust in, or rest satisfied with, 
grace received; this proves that our faith is weak and unskil- 
ful, though our comforts are strong, and our evidences clear 
to ourselves. 

I shall conclude the whole with the following very brief 
and compendious advice to believers concerning their frames. 

Are your frames comfortable? 

You may make them the matter of your praise, but not of 
your pride. 

You may make them your pleasure, but not your portion. 

You may make them the matter of your encouragement, 
but not the ground of your security. 

Are your frames dark and uncomfortable? 

They should humble you, but not discourage you. 

They should quicken you, and not obstruct you in your 
application for necessary and suitable grace. 

They should make you see your own emptiness, but not 
make you suspect the fulness of Christ. 

They should make you see your own unworthiness, but not 
make you suspect the willingness of Christ. 

They should make you see your own weakness, but not 
cause you to suspect the strength of Christ. 

They should make you suspect your own hearts, but not 
the firmness and freeness of the promises. 



CASE VI. 

Whether a person who has been a great sinner, has any ground to 
expect pardon and the comforts of the Holy Ghost; and whether 
he may partake of the ordinances of God? 

This question is supported by the following letter: — "Hev. 
Sir, — I take this opportunity to inquire for your judgment on 



58 GASES Or CONSCIENCE. 

the state of my soul, which is as follows: I am a young person, 
who have had a religious education; but alas! I soon followed 
the base inclinations of my own heart, and stuck at nothing, 
let it be ever so vile, till it pleased God, by conversation with 
a good man upon the evil nature of sin, to fasten deep convic- 
tions upon my mind. Then, what terrors, torture, and an- 
guish did I feel! How was my mind filled with horrid blas- 
phemies! So that I concluded I was given up to a reprobate 
mind, and that there was no place for repentance, if I sought id 
ever so carefully with tears. In this awful condition I con- 
tinued eighteen months, when it pleased God to magnify the 
riches of his grace to the very chief of all sinners, in sending 
the glorious Comforter to set my soul at liberty, and make me 
rejoice with unspeakable joy. But notwithstanding this, when 
I look back, and consider my great vilencss, I am ready to dis- 
pute its being a reality. Therefore, I have sent you the 
above question, to which may the Lord enable you to give a 
comfortable and speedy answer." 

This is a case that we frequently meet with; a case that de- 
serves our serious consideration, as it may tend to encourage 
many distressed sinners in a proper application to Jesus Christ 
for salvation, and give them the most admiring and animating 
views of the riches of divine grace manifested therein. In 
hopes that these ends may be, in some measure, answered; I 
would consider these two things: 

I. Whether a person who has been a great sinner, has any 
ground to expect pardon, and the comforts of the Holy Ghost? 
And, 

II. Whether he may partake of all the ordinances of God? 

I. I am to show whether a person who has been a great sin- 
ner, has any ground to expect pardon and the comforts of the 
Holy Ghost. If he continues hardened, and is obstinately de- 
termined to live in the gratification of any criminal lust and pas- 
sion; he has no reason to expect either pardon or the consola- 
tions of the Holy Ghost. But if, under a conviction of sin, 
he applies to the Mediator, is willing to receive him, and submit 
to him in all his characters, (which I apprehend is the case with 
this person,) then we may readily answer this question in the 
affirmative, and support it by the following considerations. 

1. It is perfectly consistent with the grace and mercy of 
God, that he should pardon the greatest sinners, and visit them 
too, (if he pleases,) with the consolations of his Spirit; there- 
fore there is ground of hope. The grace of God is absolutely 
free in the salvation of his people. Y\ r hen he chose them from 
eternity, he viewed them in the character of rebels, unworthy, 
therefore, of his favour, and deserving his everlasting wrath: 



CASES OF CONSCIENCE. 59 

and when he comes to them in time to apply salvation, he 
finds them dead in trespasses and sins. Free grace laid the 
foundation, and free grace will finish the spiritual building, 
and lay the top stone thereof. When our Lord inquires of 
his Father, wherefore he had revealed the mysteries of his 
kingdom to such babes as his disciples, and had hid them 
from the wise and prudent, he says, Even so, Father, for so 
it seemed good in thy sight, Matt. xi. 25, resolving it all into 
the free sovereign pleasure of God. If, then, God is abso- 
lutely free in our salvation, and does not refuse the blessings 
of it in consideration of the least demerit or unworthiness in 
us, then he may as well pardon the greatest sinners, as those 
who have not run into such excess of riot; especially, if we 
consider that God exalts the riches of his grace in our salva- 
tion, Isa. lv. 7; Rom. v. 17; nay, that this is the great end 
he has in view in the whole of our salvation. None should 
now be discouraged at a view of the greatness of their sins, 
or question the reality of those spiritual enjoyments God has 
given them, because they are unworthy of them. The riches 
of the grace of God infinitely exceed all the demerit of sin, 
and triumph in the full pardon of the most heinous trans- 
gressions. Methinks I see the awakened sinner impressed 
with a deep sense of his vileness, and hear him objecting to 
the pardon of his great unworthiness. But, my soul! are 
you indeed exceeding vile? Are your sins exceeding nume- 
rous, and attended with every aggravation? Are you the 
unworthiest of creatures? The more exceeding abundant, 
then, will the grace of God appear in your pardon, comfort 
and salvation; the more will the great end he has in view in 
the salvation of sinners be answered, and the more glory re- 
dound to him. Under a view of this infinite, abundant 
grace, you may sweetly encourage yourself, and say — "It is 
true, Lord, I am unworthy; nay, I would call myself the 
unworthiest of thy creatures. But, Oh ! I would not, I even 
dare not distrust, and say, I am too great a sinner for a God 
of so much grace to pardon. Would not this, Lord, lessen 
the riches of thy mercy? Oh! if I am the greatest sinner 
thou hast ever yet saved, I shall then be the wonder of hea- 
ven; I shall claim a right above all my fellow-saints to adore 
the riches of thy grace; and thou, Lord, wilt be admired of 
all for thy mercy manifested to a creature so unworthy." 

2. It is consistent with the glory of all the divine perfections 
to pardon and comfort the greatest sinners; therefore such have 
ground for hope. If any thing appears to forbid it, it is the 
justice, the holiness of God, &c, the necessity of inflicting 
punishment upon the offender to secure the moral government 



60 CASES OF CONSCIENCE. 

of Grod from any stain or abuse. Had there been no Mediator, 
no surety to stand in the sinner's stead, to make satisfaction, 
and purchase spiritual and eternal blessings; these would have 
stood as everlasting obstructions to the pardon and salvation of 
the sinner. But, as there is a Mediator provided; as this 
Mediator is Grod and man; as he has in our nature obeyed the 
law, and borne the punishment sin deserved; as the sacrifice he 
offered had an infinite virtue in it; and so was accepted; so 
there is a way open for the bestowment of every saving bless- 
ing, in a perfect consistency with the honour of the law and 
the Lawgiver, upon the sinner, nay, upon the greatest sinner; 
for the virtue of this infinitely atoning sacrifice exceeds the 
utmost malignity and demerit of sin. What glorious encou- 
raging news should this be to every guilty creature! Behold 
mercy and truth meeting together, righteousness and peace 
kissing each other, all being perfectly harmonious in the salva- 
tion of the most unworthy! See justice laying aside its awful 
sword, and joining with grace and mercy in holding out the 
golden sceptre ! See the law receiving the highest honour by 
the obedience of the Lawgiver! See all the demands of every 
attribute of the Deity fully answered in Christ's mediation, the 
glory of each secured, and yet encouragement given to the 
vilest sinners to hope and seek for salvation! Behold, God is 
just and yet the justifier of them that believe in Jesus. Bom. 
iii. 26. He is faithful and just in the forgiveness of sins, and 
in cleansing from all unrighteousness! 1 John i. 9. And can 
you now despair of salvation, or say, Grod cannot or will not 
visit you with the consolations of his Spirit? Have you ever 
considered the sacrifice that has been offered, its appointment 
by the Father, its atoning virtue, its perfect acceptableness? 
And can you say, your sins are too great to be forgiven? Have 
you applied, my dear, but doubting friend, to Christ, as a suit- 
able, all-sufficient Saviour, and been enabled to commit your 
soul without reserve into his hands, to be justified, sanctified, 
and eternally saved? Let me then tell you, Grod can be even 
just in pardoning your sins, though never so great; and in com- 
forting and saving your soul, though never so unworthy. 
When we look upon our unworthiness-abstraetedly from Christ, 
we are filled with sad confusion; but, when we look to Jesus 
the Mediator, our fears are scattered, and our souls revived with 
the hopes of a glorious immortality. You do not question the 
virtue of the blood of Jesus, sure ! His blood cleanseth from 
all sin. 1 John i. 7. Grod, considered absolutely in himself, 
would appear as a consuming fire to us in our guilty condi- 
tion; his justice and his truth would make us tremble. But 
yiew him through this Mediator, and you see his wrath ap- 



CASES OP CONSCIENCE. 61 

peased, his countenance wearing a glorious smile; you see his 
justice and truth too on your side, speaking even peace to 
your troubled conscience, and securing your pardon and salva- 
tion. ye sensible and awakened sinners, look upon a cru- 
cified Redeemer! View his bloody agony in the garden! 
See the mighty God hanging upon the cross ! And then re- 
joice and say, "Oh, there is hope for us! We will not give 
up our souls as lost, so long as the blood of Christ has an in- 
finite virtue in it. We will humbly hope, that God will par- 
don such sinners as we are, though we desire the lowest hell, 
and wash our polluted souls in that overflowing fountain, that 
is set open for sin and uneleanness." 

3. If we ever find any sense of sin, any humiliation for it, 
and any desires after salvation, in the way God has determined 
to bestow it, we may conclude that there is pardon and salva- 
tion for us. Some persons are afraid they have committed 
the unpardonable sin. Satan makes this awful suggestion to 
their minds, and they go under the distressing apprehensions 
of it from day to day, and are ready to think all ground of 
hope is gone. But whatever the unpardonable sin is; without 
inquiring into its nature, we may without hesitation conclude, 
that we have not been guilty of it, if we find any humbling 
sense of sin, any relentings for it, any desires after salvation, 
and any willingness to receive the Lord Jesus Christ, as he is 
represented in the Gospel. For, here I would ask — How 
came you to have an humbling sense of sin? Whence are these 
desires after salvation? Whence this subjection of soul to Je- 
sus Christ? Is not all this from the Spirit of God? A view 
of the threatening law may terrify and alarm us; but it is the 
peculiar work of the Spirit of God, bringing home the Gospel 
to our hearts, that fills our souls with self-loathing, and draws 
out our hearts in holy longings after communion with, and a 
conformity to Christ ! And wherefore does the Spirit of God 
do this? Is it not a plain intimation that we have not sinned 
the unpardonable sin? Is it not an encouragement to us to hope 
that there is salvation for us? Is it not a token for good, that 
God will give us the blessings we are desirous of enjoying? 
Some convictions there may be, and often are, in those that 
perish. But would God show us the odiousness of sin; would 
he humble us for it; and fill us with desires after deliverance 
from it; would he show us the excellency of Jesus Christ, and 
make us willing to receive him in all his characters; and then 
leave us to perish? Oh! No. You have his promise to plead, 
ye thirsty sinners, Matt. v. 6. You have Christ's own words 
to encourage you, ye willing souls, 2 John vii. 37. If you are 
willing, Christ is so too. Inquire then, has Christ your will? 
6 



62 CASES OF CONSCIENCE. 

Do you see a beauty in him, and is your soul drawn in affec- 
tion to him? This is an assurance that he will pardon and 
save you, and give you all those consolations by the way, that 
he sees to be needful for you. The greatness of your sins 
will be no objection to him. 

4. God has pardoned, comforted, and saved great sinners. 
— As God has graciously represented himself as a God par- 
doning iniquity, transgression, and sin, that is, all sorts of 
sins; so he has done it in all ages and generations. Let us 
look into the Old Testament, and we shall find it furnishing 
us with many instances. Thus Lot was guilty of drunkenness 
and incest, Gen. xix. 33, &c. David was chargeable with adul- 
tery and murder; and he was pardoned and comforted too. 
Solomon fell into idolatry. Manasseh was guilty of such 
abominations as even exceeded those amongst the heathens; 
yet he is made a monument of mercy. 2 Chron. xxxiii. And 
we have a most striking and remarkable instance of rich dis- 
tinguishing grace in Ephraim. Isa. lvii. 17, 18. For the ini- 
quity of his covetousness was I wroth, and smote him: I hid 
me, and was wroth; and he went on frowardly in the way of 
his heart. What could we expect to hear an offended God 
saying but this, let him alone to receive the fruit of his doing! 
Shall I manifest my grace to such an obstinate rebel? Me 
might have spoken in such awful language as this. But behold 
the might of God, how astonishing! I have seen his ways, 
and will heal him; I will lead him also, and will restore com- 
forts to him and to his mourners. The timorous soul may say, 
these are instances under a dark dispensation, and therefore 
come not up to the case. Let us, therefore, now look into the 
New Testament. And here, the first instance that strikes us 
is Peter's denying his Lord, and with dreadful oaths and im- 
precations. Matt. xxvi. 72, &c. Another instance we have 
in Saul the Pharisee, who was a fiery persecutor, a bold blas- 
phemer; and yet he not only obtained pardoning mercy, but 
enjoyed much of the consolations of the Holy Ghost; and he 
says of his conversion, that it was a pattern of what Christ 
would do in after ages; that is, that he would pardon and save 
the greatest sinners. 1 Tim. i. 16. But we have all sorts of 
sinners mentioned among the sanctified Corinthians; 1 Cor. 
iv. 11, such were some of you; that is, some were fornicators; 
others idolaters; others adulterers; others effeminate, or of las- 
civious tempers and practices; others abusers of themselves 
with mankind, or such as have been guilty of the detestable 
sin of Sodom; others thieves, covetous, drunkards, revilers, 
and extortioners; but you are now the triumph of rich and 
sovereign grace ; being justified; and in some measure sanctified, 



CASES OP CONSCIENCE. 63 

too. Thus we see that all sorts of sins, even the most unnatu- 
ral, have been pardoned. And can you now say, my friend, 
that yours are too great to be forgiven, or that God would not 
comfort such an unworthy creature as you are ? Are there 
many peculiar aggravations attending your sins ? Were they 
committed after great mercies and deliverances ? So were 
Lot's and Solomon's. Have they been committed with great 
deliberation ? So were David's. Have they been often re- 
peated ? Peter repeated his three times. In fine, all these 
instances show, that God can consistently pardon, nay, that 
he does pardon the greatest of sinners, and favour them too 
with the consolations of his Spirit. Sometimes, indeed, great 
sinners have felt great terrors; but these have been often sweet- 
ly succeeded by great joys. In the life of Colonel Gardiner 
we read of the sore and long distress he was under; but God 
was pleased, after some time, to scatter the cloud, to change 
the scene, and to turn his bitter cries into cheerful praises. 
Thus we should not be discouraged at the greatness of our 
sins. 

5. That we may know whether those consolations, with 
which we have been favoured, are the consolations of the Spi- 
rit, we must inquire what influence they had upon us. You 
see God in perfect consistency with all his perfections, bestows 
the blessings of salvation upon the unworthiest of his crea- 
tures. That you may be more particularly satisfied about 
yourself, that those consolations you have enjoyed came from 
God, look back to the frame of mind you was then in, and in- 
quire what influence they had upon you. If the joys you felt 
made you careless, and left in you a greater relish for sin; if 
you can with greater ease pursue the lusts of the flesh, the 
lusts of the eye and the pride of life; then you have reason to 
conclude that all was a delusion. But if you was humbly 
seeking after salvation when your soul was thus set at liberty, 
if the joys you felt made sin appear odious, endeared the Re- 
deemer more; if you was more weaned from the world, filled 
with admiration at a view of distinguishing grace, and was put 
more upon prayer and other means towards promoting the 
power and life of religion in your heart; then you may con- 
clude that God has been comforting your soul with those con- 
solations with which he comforts his people; and, consequent- 
ly, that you have no reason to be discouraged at a view of the 
greatness of your sins, as if they were effectual obstructions 
to the manifestations of pardoning and saving grace. Having 
thus endeavoured to answer the first question, I now proceed 
to the second: 

H. Whether one, who has been a great sinner, but has been 



G4 CASES OF CONSCIENCE. 

enabled to apply to Jesus for salvation, may partake of all the 
ordinances of the Lord? This is a question easy to be an- 
swered. If the greatness of our sins does not exclude us from 
pardoning mercy, it does not exclude us from the ordinances of 
God. If, through grace, we have an interest in, and a title to 
the glories of an eternal world, then we may by the same 
grace claim a right to all the privileges of God's house here. 
If you were not baptized in your infancy, it is certainly your 
duty now, that so you may publicly enlist yourself under the 
banner of the mighty God. As to the ordinance of the Lord's 
Supper, if you have been humbled for sin, and desire to be 
delivered from it, if you have been enabled to give up yourself 
to Jesus, if you desire to love him more, and to grow in con- 
formity to his image, and would wait upon Christ in all His 
ordinances, that these ends may be answered; it is then your 
duty to come to the table of the Lord; and you may do it with 
a comfortable expectation of the blessing and presence of Christ 
to make the ordinance effectual to strengthen every grace of 
the Spirit in you, and to train you up more and more for the 
heavenly inheritance. You are not to consider the greatness 
of your sins, when you are inquiring whether it is your duty 
to wait upon Christ in this ordinance; but to consider the frame 
and temper of your mind, the ends you have in view, and the 
principles from whence you act. These are to determine your 
duty, and not your unworthiness. Permit me, then, to call 
you to an examination. You have been a great sinner; and 
have you been humbled upon this account? Are you filled 
with shame and self-abhorrence? Have you, in the frame of 
the prodigal son, thrown yourself before an offended God, say- 
ing with him — '"Father, I have sinned against heaven, and in 
thy sight, and am no more worthy to be called thy son?" 
"Oh, no! It is more, Lord, than I deserve to be treated as a 
hired servant. I deserve to be banished for ever to the infernal 
regions; but, Lord, stretch out thine hand, pluck me as a 
brand out of the burning, take me into thy family, and let me 
not perish for ever. I am loathsome; but do thou clothe me 
with change of raiment, that the shame of my nakedness do 
not appear. I am unclean; but do thou wash me in that foun- 
tain set open. Lord! I would be thine. Adorable Mediator! 
I would love thee. Behold! here I give up myself entirely 
unto thee. But I am not indeed worthy of thine acceptance; 
for, Lord, thou must do all for me and in me. Yet, as I have 
thy promise, on that I lean for my encouragement." Is not 
this your case, my friend? Have you been thus enabled to 
come to Jesus? you have then a right to all the ordinances of 
the Lord. Come humbly, under a sense of your own unwor- 



CASES OF CONSCIENCE. 65 

thiness of the divine favour; yet come cheerfully, easting 
yourself upon the Lord, expecting that, in waiting upon him, 
he will fulfil his promises of grace in your complete and ever- 
lasting salvation. Having thus answered these two questions, 
I would close with three reflections: — 

1. Hence we learn, that, of all the works of God, those of 
our redemption and salvation by Jesus Christ are the most 
glorious. In the creation, God has manifested his wisdom, 
power, and goodness : but here you see the manifold wisdom 
of God; here you see the riches of his grace. When we con- 
sider the character of those who are saved, what the blessings 
of salvation are, and the method which God took to secure 
these blessings, we cannot but be filled with the highest won- 
der. What heights, what depths of wdsdom and love; that 
God will pardon and save rebels! that he has formed a plan 
for doing this, in a consistency with his justice and holiness! 
" Whilst others are viewing the various phenomena of nature, 
my soul, let me behold this mystery of divine grace! Let 
me see an incarnate God, and view the King of Glory stooping 
to take upon him the form of a servant, to obey and suffer in 
the room of guilty rebels! Let me see, in consequence of 
this, grace displaying itself in the salvation of sinners, con- 
quering hard hearts, pardoning the greatest transgressions, 
plucking brands out of the burning, and raising the vilest crea- 
tures, from a state of dishonour, distress, and misery, to be 
kings and priests unto God!" Oh, what entertainment, what 
pleasure must this give to a rational mind! It is the song of 
the saints above, the admiration of creatures arrived to a state 
of the utmost perfection. They are forever employed in 
searching into, and admiring the mysteries of the grace of 
God; and shall not we esteem them fit subjects of our contem- 
plation here? Oh, the blindness and stupidity of those, who 
see no beauty, no glory, in the scheme of salvation! 

2. Hence, we learn, that none should despair of salvation, be- 
cause of the greatness of their sins. There is a secret despair 
which lies in the breast of the sinner, and slays its thousands, 
yea, its ten thousands. When any conviction is made upon 
the mind, it is immediately suggested to the poor sinner, that 
it is in vain for him to hope for mercy; his sins have been 
attended with such aggravating circumstances that no pardon 
will be granted. Besides, the difficulties of the divine life 
are so great, that he can never expect to surmount them. He 
may as well, therefore, continue his pursuits, and enjoy as 
much pleasure as he can, and give up all thoughts of being 
a Christian. With these suggestions, the sinner stifles every 
conviction, and eagerly pursues sensual gratifications, regard- 

6* 



66 CASES OF CONSCIENCE. 

less of the awful consequence. Is this the case with any of 
you? You may immediately conclude that it is an invention 
of Satan to secure you the more under his power. Your sins 
are not too great to be forgiven; nor are the -difficulties of the 
Christian life insurmountable to those that depend upon the 
strength of Christ. Many have been pardoned who have been 
as vile as you: therefore do not despair, and so continue in 
sin. Oh, that I could convince you, sinner! I would use all 
possible means. I would endeavour to set before you all the 
riches of the grace of God, take you to the cross of Christ, and 
show you an infinite sacrifice. I would present you with a 
long catalogue of atrocious sinners, pardoned and saved. Do 
not entertain the dangerous thought, then, that there is no 
mercy for you; but attend to the important convictions made 
at any time on your mind, and look to Jesus to justify and 
save you. 

3. Though what has been said tends to encourage every sin- 
ner to look to Jesus for salvation, yet it encourages none to 
continue in sin. They that from hence say, " Let us sin that 
grace may abound," are in the gall of bitterness, and in the 
bond of iniquity. There is no mercy, no salvation for those 
that continue in sin. "He that covereth his sins, shall not 
prosper: but whoso confesseth and forsaketh them, shall have 
mercy. " Pro v. xxviii. 13. 



CASE VII. 

What judgment should that person pass upon himself, who knows 
himself to be in a dark and corrupt frame, but finds himself greatly 
unaffected with it, and stupid under it ? 

This very interesting and important question is taken into 
consideration in consequence of the following letter; which, 
though it be very long, yet will not be found tedious to those 
who have experienced any variety in the Christian life; because 
the whole of it is so spiritual and experimental. It runs to 
this effect: 

" Sir, — Having long walked uncomfortably, and apprehend- 
ing my case to be different from the common experience of the 
people of God, under their darknesses and doubts, I would de- 
sire your judgment and advice upon it. I know it is no un- 
common thing for those who are renewed by grace to complain 
of indwelling sin, of the strength of their corruptions, of the 
weakness of their graces, of the hidings of Grod's face, and of 
distressing doubts and fears upon these accounts. But, in 



CASES OF CONSCIENCE. 67 

the midst of all, there is love to God, and desires after him, 
which are manifested by their earnest seeking of him; as the 
church says: 'The desire of our soul is to thy name, and to 
the remembrance of thee. With my soul have I desired 
thee in the night/ &c. Isa. xxvi. 8, 9. Christ is precious to 
them: and could you assure them of their interest in him they 
would rejoice and be comforted, as knowing that in him they 
should have all they want, wisdom, righteousness, sanctifica- 
tion, and redemption. But it is not so with me. 

" My heart, alas ! is alienated from God, backward and 
contrary to the exercise of religion. I have lost all delight 
in spiritual things. I cannot call the Sabbath a delight, nor 
attend to any ordinance with pleasure. Very different is my 
character from what is described, Psal. i. 2, ' His delight is 
in the law of the Lord; and in his law doth he meditate day 
and night/ And as different must be my language from 
what the Psalmist uses, Psal. cxix. 97, ' how love I thy law/ 
&c. Those words in Isa. liii. 2, 'He hath no form or comeli- 
ness/ &c. seem more like the language of my heart and ways; 
and God may complain of me as in Hos. viii. 12. 

"When I bow before the Lord in secret, it is with a ser- 
vile temper; not thankful, as enjoying a privilege; but from 
a sense of absolute necessity, being convinced of my need of 
mercy. 

"When I am not altogether in a stupid, dull, indolent 
frame, I bewail before him the wretched depravity of my 
nature, and the dreadful effects of it through the whole man, 
appearing in pride, unbelief, neglect of God, and the like. 
But I am more affected with these things as my misery, than 
as my sin, and, therefore, fear I do not come to Christ, as 
those do, who are drawn by the Father. 

"I set my name to that inventory, wretched, and miserable, 
and poor, and blind, and naked. Rev. iii. 17. And one would 
think, where there is a sense of these things, the kind, conde- 
scending, and encouraging language in the next words should 
excite some sense of gratitude, in the exercise of which would 
be some delight. But it is far otherwise in my experience. 
It is true, I cannot but acknowledge that the Saviour, God 
has appointed, and the method of salvation he has established, 
do exactly suit my miserable and helpless condition; and it 
is owing to the free, unconditional promises and invitations 
of the Gospel, that any hope is kept alive in my soul: (but 
you know that hope deferred makes the heart sick.) In the 
exercise of this free hope I can sometimes plead with God, 
that, if I am to this day wholly under the power of a carnal 
mind, he can, by the exercise of his sovereign grace, renew 



68 CASES OP CONSCIENCE. 

and save me, consistently with all the glorious perfections 
of his nature. Yet the Lord knows how unaffected I am 
with, and how unthankful for, these encouragements. 

" If I look back to past experience, when I walked more com- 
fortably, I remember the jealousies which then arose in my 
mind; doubting that I did not, in reality, love Christ above 
all and give the preference to spiritual and heavenly things, 

" As these doubts arose from what I found working within, 
so a reflection on my outward conversation tends to confirm 
them; while I judge by this rule, "Out of the abundance of 
the heart the mouth speaketh." Matt. xii. 34. For I know 
of no duty in the Christian life which I have more neglected, 
than speaking of the things of God, partly through the reserved- 
ness of my natural temper; but chiefly, through a want of be- 
ing suitably impressed with a sense of those great, glorious, 
and gracious discoveries he has made in his word. 

" Since this night of inward darkness, I have been visited 
once and again with bereaving providences; and I find that 
under these, my affections are working strongly after the crea- 
tures, though but very faintly after Grod. But, in the midst 
of all, I have many and great mercies, yet for want of thank- 
fulness, I lose the enjoyment of them. You will easily allow, 
that the case of one, who can neither look to earth or heaven, 
within or without, with any comfort or pleasure, must be very 
distressing. % If, for a few minutes, I find the pressure of in- 
ward troubles a little lightened, the weight of outward ones 
presses in, and keeps down my spirits; and so the clouds are 
still gathering, and Grod's anger is not turned away, but his 
hand is stretched out still. 

"I think I have taken care, in representing my case, not 
to exceed on the dark side, which perhaps persons under dark- 
ness may be apt to do. And now, sir, I ask, should the Lord 
call me out of this world in my present condition, can you see 
any room to hope that I should be made a partaker of the in- 
heritance of the saints in light? Oh! that the Lord, who per- 
fectly knows the state of my case, and how far my true charac- 
ter is drawn in these lines, would give you a discerning judg- 
ment in this important affair!" 

Thus you have the case drawn out at large in a train of ex- 
periences which is comprised in a compendious way, in the 
question now under consideration. And, after you have read 
over and reviewed this case attentively, I will venture to 
appeal to you, if you have had any considerable experience of 
that variety which is in the Christian life, whether this case ia 
so peculiar or uncommon as our friend imagines. So far from 
it, that I am verily persuaded, from my own experience, and 
the various observations I have made upon the experience of 



cases or CONSCIENCE. 69 

others, that the far greater number of true believers can adopt 
almost every particular of these complaints to themselves at 
seasons. When our friend intimates, that he apprehends his 
case to be different from the common experience of God's peo- 
ple, though his thoughts are in some measure just, yet he 
evidently magnifies the workings of grace in others, and dimi- 
nishes them as to himself. But remember, my dear friend, if 
you were to enter into serious conversation with those com- 
plaining believers, whose spiritual love and desire you speak 
so strongly of, you would find them absolutely unwilling to 
allow the whole true concerning themselves, and making the 
same complaints with you; and in their conversation you will 
find them as ready to think and speak favourably of you 7 as 
you are to think and speak favourably of them. 

This spirit of complaining modesty is too common among 
Christians in the present day; although there is something of 
that amiable disposition in it, of esteeming each other better 
than themselves. Do you think their case better than yours? 
Go to them, and enter into free spiritual discourse, and you 
will find them thinking your case better than theirs. Every 
heart knows its own bitterness, and is too ready to magnify 
it. But you have no more reason to discourage your soul, 
because you think you see that grace working in them which 
you cannot observe in yourself, than they have to discourage 
themselves, because they observe that grace working under 
your complaints, which they do not see in themselves. Do 
not say your case is peculiar and uncommon; for you may 
take it for granted, that most other complaining Christians 
conceive theirs to be peculiar likewise. 

Having thus prepared the way to prevent such soul-sink- 
ing thoughts, I would do these three things: 

I. I would go through the particulars contained in this 
case distinctly: 

II. Give my opinion upon the whole taken in one view; 
And then, 

III. Conclude with a few words of advice. And oh, that 
the Spirit of God might set it home upon the hearts of all 
those who make the same complaints, and are under the same 
distresses and doubts! 

I. The particular complaints contained in this letter are 
numerous, but may be all comprised under the following 
heads, in the order the letter places them. 

1. As to your religious duties. You complain that you are 
backward to them, can take no delight in them, and can see 
nothing of the beauty of Christ through them. This is doubt- 
less a very melancholy frame of soul, and such as calls for 



70 CASES OF CONSCIENCE. 

deep "humiliation. But do not think, that it is a complaint 
which the children of God are strangers to. The best of be- 
lievers are, at seasons, in a carnal, dull, and stupid frame of 
spirit. But then they cannot be satisfied with it, nor properly 
contented under it; they are out of their element, while thus 
out of frame for spiritual duties. And is not this your case? 
If it be, let me assure you, that while this spiritual disorder 
proves the badness of your frame, your uneasiness under it, 
and dissatisfaction with it, is a promising indication of the 
renewal of your nature, and of the safety of your state. I doubt 
not but you do really dislike these frames of soul, and from 
the very bottom of your heart desire to be delivered from them, 
and to have a spiritual delight in divine ordinances restored to 
your soul, and to see God's glory as you have seen it in the 
sanctuary. Though you cannot take pleasure in divine ordi- 
nances; yet you desire it; though you cannot see the beauty 
of Christ in them; yet you say, I desire to see Jesus. And if 
this be a just description of the bias and tendency of your 
soul, then it must be said, that still the desire of your soul is 
to his name, and the remembrance of him. 

2. As to your secret devotions and supplications. You 
complain that they are performed with a servile spirit, not as 
enjoying a privilege, but as driven by absolute necessity. 
Bless God that he by the spirit of conviction and by an in- 
timate knowledge of yourself, drives you to a throne of grace. 
It is a sign you are not quite lifeless, ignorant, stupid, or prayer- 
less. It is a mercy you can at any time plead with God for 
spiritual blessings, and can wrestle with him, as one in a ne- 
cessitous, helpless condition. And it is evident you are not 
entirely destitute of all encouragement, or devoid of all the 
drawings of the Father; because you are directed to a throne 
of grace. Bo not call this a disposition merely servile; be- 
cause though necessity drives you, yet some glimmerings of 
free grace invite you. It is true, we ought always to esteem 
it an invaluable privilege to be admitted to the mercy seat of 
the Lord. But what is it that makes it a privilege? It is 
principally this; because the necessity of our case, and the 
helplessness of our condition, requires it. And when you go 
to God in Christ under a sense of your absolute need, you 
really go to embrace a privilege: as the man-slayer fled to the 
city of refuge, accounting it a great mercy that he had such 
a city to fly to. Endeavour, therefore, to learn the value of 
the privilege from the feeling you have of your need, since 
the real value of it will be heightened, by so much the move 
as your condition is necessitous. 

3. As to your occasional awakenings out of your wonted stu- 



CASES OF CONSCIENCE. 71 

pidity. Under these, you bewail the depravity of your na- 
ture, and the sad effects of it; but complain that you bewail 
these things, rather as your misery than as your sin. But let 
me ask, what is it that makes your depravity, and its effects, 
in pride, unbelief, neglect of God, and the like, to be esteemed 
your misery? Your pride would be your pleasure, your un- 
belief would be your boast, your neglect of God would be 
your ease and content, if you had not some real sight and sense 
of their sinfulness. Can the depravity of nature be a misery 
to one that does not see the sinfulness of it? Can pride be a 
burden to him who does not see the shamefulness of it? Can 
unbelief be a grief to one who does not see the unreasonable- 
ness of it? Can neglect of God be an unhappiness to him, 
who does not see the fault of it? Surely, no. Whenever 
such things as these are felt as miseries, it is because they 
are seen as sins. It is this sight that lies at the bottom of 
these complaints, and makes them to be so burdensome and 
disagreeable. 

4. As to Gospel encouragements. You complain, that, not- 
withstanding you see yourself wretched and miserable, yet 
you are sadly unaffected with them, and unthankful for them. 
This is, indeed, a sad evidence of the weakness or inactivity 
of faith. But you yourself have given a very sufficient rea- 
son, why you do not feel yourself sufficiently thankful for 
these glorious and encouraging invitations, by hinting that 
hope deferred makes the heart sick. 

And are you become thus sick at heart, because of the de- 
ferring of your hope? Bemember, this is no other than what 
the spouse in the Canticles calls her being sick of love, Cant. 
v. 8. Which is a very peculiar experience: for generally 
speaking, as faith increases or decreases in its exercise, so does 
every other grace. But this is a case wherein love, as work- 
ing in desire is strong; but faith is weak, and ready to fail. 
And can you wonder that you should feel no lively thankful- 
ness in your soul for these Gospel promises, when every one 
knows, that it must be a high degree of faith, which can ena- 
ble a person to be sensibly thankful for a bare promise, while 
the fulfilment of the promise is delayed, and the soul is groan- 
ing and sinking for want of the blessings promised? 

5. As to your past experiences. You mention, that, when 
you reflected upon them, you had, even at the best of times, 
a jealousy in your mind, lest the whole was no more than a 
superficial work; that it was not sufficiently deep and spiritual. 
From hence you seem to conclude, that these jealousies arose 
from the faithful monitions of the Spirit of God; and so they 
intimate, all was not right between God and your soul, even 
when you walked more comfortably than now. But give me 



1Z CASES OF CONSCIENCE. 

leave to draw another conclusion from the same observation. 
This experience seems to intimate, that even then you was jea- 
lous over yourself with a godly jealousy: and these suspicions 
in your soul, are so far from being indications that the work 
in your heart was superficial, that their being attended with 
this holy jealousy, is a circumstance which makes them more 
likely to be true and saving. And if you did then, and can 
now, beg of God seriously and sincerely, that he would search 
you, and see if there be any wicked way in you, you have 
great reason to hope that both your past and present expe- 
riences have something of a true work of grace included in 
them. 

6. As to your present conduct and conversation. You re- 
mark, that a reflection upon this tends to confirm your former 
jealousies. But why? Do you live voluntarily in the com- 
mission of any known sin? Do you allow yourself in the 
constant neglect of any known duty? Or are you practising 
any secret iniquity, industriously hiding it from the eyes of the 
world, when you know you cannot hide it from the omniscient 
eye of God ? If either of these is the case with you, then, 
indeed, you have abundant reason to suspect yourself to be 
no better than a painted hypocrite. 

But what you mention is something of a quite different na- 
ture. You cannot speak so freely of the things of God as you 
ought; and would if you were suitably impressed with a sense 
of the great things of God. This neglect you own arises in 
part from a reservedness in your natural temper, for which 
gracious allowances are made; and, upon the whole, you are 
sensible of, complain under, and strive against, this defect. 
Surely then, nothing can be gathered from hence to confirm 
your jealousies concerning your state; but it only proves that 
the frame of your soul is not so spiritual and lively as it ought 
to be: which affords matter for lamentation and excitement, 
but not for jealousy and discouragement. 

7. As to the bereaving and merciful providences you have 
been visited with. You complain that the former do not ap- 
pear to wean you from the creature, and that the latter do not 
promote a spirit of gratitude. This, again, is another expe- 
rience that calls for deep humiliation of soul. But if serious 
persons ought to be continually questioning their state, because 
providences are not so sanctified to them as they desire or ex- 
pect, we must all give up our hope. The purifying effect of 
afflictive providences is often undiscerned for a considerable 
time, and the endearing effects of merciful providences are 
often prevented for the present, by reason of their being ac- 
companied with inward or outward troubles; as is evidently 
your case. 



CASES OF CONSCIENCE. 73 

Thus I have offered a few thoughts, freely and briefly upon 
the particulars of complaint in this epistle, and now proceed, 

II. To give my opinion upon the whole taken together in 
one view; which shall be done in the few short hints follow- 
ing. 

I. I conceive that the whole strain of these experimental 
complaints intimates, 

1. That you have really fallen into that which you seem so 
cautious against; namely, of exceeding on the dark side, set- 
ting forth the worst of the case, without attending to or ob- 
serving what groanings that cannot be uttered are working 
under these complaints. 

2. That the Lord has given you eyes to look into yourself, 
to attend to the experimental part of religion, as one that can- 
not be contented with the form of it; and so are well skilled 
in the duty of self-examination. But that you had the 
art of improving what you find in yourself, not to discourage 
or sink you, but to quicken, animate, and encourage you to 
fly to, and depend upon, Christ for grace and righteousness. 

3. That in the midst of all these complaints, there is a real 
desire in your soul after Gospel holiness and Gospel comfort. 
And though your frame is so dark, your heart so fearful, your 
soul so corrupted, and your affections so stupid, yet there is 
a love to Christ and holiness in your soul; only the delight 
and pleasure of this spiritual love is suspended or suppressed 
by the power of these heavy complaints. And if so, you 
exactly answer the character of those whom Christ has pro- 
nounced blessed. Matt. v. 3 — 6. 

4. That all the fundamental graces of the Spirit are not 
only wrought in you, but are really acting under and against 
these spiritual disorders. It is the principle of faith that 
makes unbelief your burden. It is the principle of hope that 
struggles with your fears. It is the principle of love that 
makes your stupidity your complaint. It is the principle of 
humility that makes your pride your abhorrence. And it is 
a latent principle of gratitude, which makes you see and la- 
ment the power of ingratitude in your soul. The deeper your 
distress is upon account of these spiritual diseases, the stronger 
is the evidence of your having some principles in your heart, 
which are opposite to these inward corruptions. 

III. I come now to conclude with a few words of advice. 
Do not aim at getting ease under the power of these soul 

maladies, so as to be in any danger of resting contented in your 
present sad frame of spirit; but be concerned to come out of 
it, and be delivered from it. And in order to do this, go on 
in the way that you have mentioned and taken; subscribing 
7 



74 CASES OP CONSCIENCE. 

yourself wretched and miserable, and poor, and blind, and 
naked; acknowledging that the method of salvation by Christ 
exactly suits your necessitous case; entreating Grod upon the 
footing of his free, sovereign, and powerful grace, that if you 
are still in the gall of bitterness, he would renew and sanctify 
you: encouraging yourself before him with this thought that 
he can renew, pardon, and save your soul, in full consistency 
with all the perfections of his nature; and pleading with him, 
that he would glorify himself more by saving, than condemn- 
ing you; more by delivering you out of this sad frame, than 
leaving you in it; more by giving you his quickening and 
enlivening grace, than by suffering you to remain in such a 
stupid, corrupt, and carnal frame. With these arguments 
you may fill your mouth, and encourage your heart before the 
Lord. 



case vm. 

How may times of family and closet duty be best regulated to the glory 
of God, our own comfort, and the advantage of those that are 
about us? 

This question was sent to me with the following letter: 
"Reverend Sir, — The consideration of your answer to 
the question on the thirteenth of November, has renewed 
some difficulties I have often had on my mind, with respect 
to the times of family and closet religion. You there remarked, 
that evening clubs and visits, so frequent amongst professors 
in the present day, are greatly injurious to the divine life. 
Now, as it is our duty to make religion appear amiable to all 
about us, and particularly to our families; and as a regular 
uniform practice of religion, may have a tendency to engage 
those about us at least to pay a reverence to that which per- 
haps before they despised; may not the frequent breakings 
through the times of family religion, bring a reproach upon 
it in the eyes of our children and servants, and the perform- 
ance of it sometimes at one season, sometimes at another, 
make them imagine religion to be only a work by the by? 
And yet, on the other hand, many unexpected circumstances 
turn up, and often oblige us to omit it, when perhaps it is 
the proper season, and to put it off to the last hour of the 
day; a time when we are in general unfit for the service of 
God. As to the religion of the closet, glad should I be al- 
ways to have it performed when in the best frame of mind, 
which cannot be when we are drowsy through the fatigues 
of the day; but, alas! this has been too much my case. 
To prevent this, I have sometimes thought, I have now 



CASES OP CONSCIENCE. 75 

some time, and therefore will improve it ; yet, through the 
business and occurrences of the day, my thoughts have been 
far from being composed, and I have been in a suspense, 
whether to perform this duty or not. 1 have therefore sent 
you the above question, hoping an answer to it may give me 
satisfaction as to the path in which I should walk." 

This is a subject of great importance, which calls for our 
consideration. Oh! may we be enabled to attend to it with 
the utmost seriousness; and with a full determination, through 
divine grace, to pursue every conviction that may be made 
upon our minds concerning our duty! That I may answer 
this question so as may not only be suitable to this particular 
person, but also to all those who trifle with these sacred 
duties, I would throw my thoughts into the following method: 

I. Family and closet religion, morning and evening are 
every way becoming the Christian character, and are necessary 
and important branches of Christian duty. There is certainly no 
impropriety in these duties, but rather an entire suitableness to 
the profession we make. They show the Christian to be all of a 
piece; and uniformity in one of that sacred character., how orna- 
mental, how adorning! some have all the public appearances of 
zealous, active, and growing Christians: they plead for Christ 
and testify their love to him at his table. But look into their 
families, and you can see nothing that savours of real religion. 
What an inconsistency is here! Joshua resolved, that he and 
his house should serve the Lord, Josh. xxiv. 15. And Abra- 
ham had a mark of commendation put upon him by God him • 
self, for his care and diligence to teach his children and house- 
hold the way of the Lord, Gen. xviii. 19. Family prayer 
may not be essential to the Christian; but it is no honour to the 
heads of families professing godliness, to have it said they have 
no religion in their houses. Some, not willing wholly to omit it, 
attend to it on the Lord's day; others every evening. But is 
this filling up the character of a Christian, a head of a family? 
Is there not as great a necessity for worship, and as great a 
beauty in it, in the morning, as in the evening? Is it not a 
more comfortable thing to pray for preservation from sin in the 
morning, than to confess those faults we have fallen into for 
want of it, in the evening? It was a practice our forefathers 
were found in; a practice I must say, necessary to our being 
flourishing Christians: it was a practice which God has for all 
ages set his seal to, by blessing those persons and families who 
have seriously attended to it. As to closet religion, I persuade 
myself, no professing Christians can object to it, though too 
many such neglect it, and therefore their souls must be in a 
starving condition. AVe cannot be thriving Christians, and be 



76 CASES OF CONSCIENCE. 

but little with God in secret. It is here that we meet witt 
God, as well as in public ordinances, and that he carries on 
his work in our souls, gives us communion with himself, and 
trains us up for glory. 

II. Family and closet religion should be performed in such a 
manner, and at such seasons, as may tend most to honour God, 
and promote the good of souls. We should not therefore pray, 
or read the scriptures, in a slothful, indifferent manner, as if 
these were duties of no importance. This is teaching our 
children and servants to look upon them as trifling, and there- 
fore as what may be either performed or not. We should not at- 
tend upon family duties in haste, or hurry them over, as if we 
wanted to be gone, or thought them a burden; nor should we 
perform them at unseasonable times, when it is most unlikely 
that God should be honoured, or our souls profited. We 
should attend with the utmost seriousness, pray with great af- 
fection, great reverence and importunity of soul, that we may 
strike the minds of those about us with an awe of God, con- 
vince them of the excellency of real religion, and bring them to 
an esteem of sacred things. We should attend likewise at 
those times when the great ends of these duties are most likely 
to be answered. Thus, in the closet, we should not think it 
enough just to mention a few things in prayer in a lifeless man- 
ner, or as a parrot talks by rote, and then to hurry away again, 
as if the duty were over; nor should we choose those times 
when we cannot attend to duty as we ought. We should en- 
deavour to enter upon closet duties in the most serious frame, 
and, in general, aim to have so much time, as to read a 
portion of God's word, think it over in our own minds, take a 
view of our own hearts, and then seek the Lord by prayer and 
supplication. In thus attending to these duties, we may hope 
for the presence and blessing of God to make them useful to 
our own souls, and the souls of our families. 

III. We should not wait till we find ourselves in a lively de- 
sirable frame, before we enter upon these duties. The person, 
who sent us this case, says, when he has had time to attend to 
closet worship, he has often found himself out of frame, and so 
has been under a difficulty, whether to engage in that duty or 
not. To guide us herein, we may observe, — If we are not to 
wait upon God till we find our souls in a suitable frame, we 
may not wait upon him at all. For instance — Suppose, with re- 
gard to closet duty, in the afternoon you have an opportunity 
for it, but you find your soul out of tune; the world crowds 
into your mind, and unfits you for waiting upon God; or some 
difficulties you have met with perplex your thoughts, or you 
find a sad slothfulness and drowsiness of soul. On this account 
you wait till the close of the day, hoping it will then be better 



CASES OF CONSCIENCE. 77 

with yon: but alas! it is much the same: nay, perhaps you 
find it worse with you; the hour of rest is almost come, and 
feeble nature wants some refreshment. 

Must you omit your duty now, because you find your soul 
still out of frame? For the same reason you may put it off 
from day to day, and so live in the total neglect of it. If we are 
indisposed for duty, yet if we apprehend this the most suitable 
opportunity we shall have for closet duty, let us embrace it. 
Let us call upon our souls to awake; let us read the word of 
G-od, and proceed to prayer; before the duty is over, our souls 
may be better; our affections may be enlivened; our hard 
hearts may be softened; we may feel the powerful influences 
of the love of Jesus, and may rise from our knees quickened 
and strengthened. In fine, if we wait for a good frame, we 
may neglect all duty, even public worship. Not that we are 
to encourage slothfulness, grow careless about the temper of 
our minds, and rush into the presence of God without serious- 
ness. We should take some pains with our cold, frozen, and 
wandering hearts, before we enter upon public or private duties, 
and consider what we are going about. An attempt in some 
such manner as this, may be a means of raising our attention 
and of filling our souls with a peculiar solemnity. "I am 
going, my soul, to be the mouth of my family to God, to 
read his word, and to go before them in religious duties: but 
oh, why this trifling, sleepy frame? Consider what thou art 
going about, and let me be upon my watch, lest my family 
should see any thing in my spirit or behaviour, that may give 
them a distaste to any part of religion. Lord, do thou warm 
my heart, that with lively affection I may seek thee for my 
dear children and servants, may mourn over their sins, and 
commit them to thy grace and protection, that they may be 
satisfied of the reality of religion, and that I have a true con- 
cern for their immortal souls." Or, if you are entering upon 
closet duties, endeavour to get your minds composed. With 
some degree of solemnity, say to your souls — "I am going to 
separate a few moments from the world, and engage in the 
worship of the closet. But, my heart! why so cold? 
Why this indifference? Come, my soul! let thy loins be 
girt and thy lights burning; who knows but I may meet with 
my Lord? He may favour me with his gracious presence, 
and I may find it to be a pleasant hour. Away then, these 
trifling thoughts. Where is my faith, my zeal, my love?" 
Thus, as we should not wait for a suitable frame, so we should 
not rush boldly upon duties, but labour to get our minds freed 
from dulness and distractions, and filled with that seriousness 
of spirit, that is suited to the solemn duties we arc called to 

7* 



78 CASES or CONSCIENCE. 

IV. As there is no particular hour appointed in the word 
of God for family and closet religion, so we must attend to 
these duties at those seasons that we judge are most suited to 
the conveniences of both, and to answer the ends for which 
they are calculated. As to the time or hour of family prayer, 
it is a prudential thing, and should be suited to the circum- 
stances of families, that we may make this part of religion as 
easy as possible, that those under our care may not esteem it 
burdensome, and attend upon it grudgingly. If a master ex- 
ercises sovereign authority in this case, and determines the 
time, without consulting what may be the most suitable to 
his family, he may, by such imprudence, prejudice the minds 
of some of his family against him, and against that worship 
that is of so much importance. As much depends upon a 
person's prudence, so let me give you the following directions: 

1. Look upon it as a matter of great concern to have family 
and closet religion suitably attended to. In the one, your 
families are concerned; in the other, your own souls. Do not 
treat these things, therefore, as trifling matters; but as what 
deserve much study, care, and thought, to perform in a man- 
ner that may be useful to those who are to join with you, 
win upon the minds of your children and servants, and con- 
vince them that there is a reality and importance in religion. 
And as to closet religion, the prosperity of your own souls is 
concerned. If you are negligent or careless here, you are 
like to go on in a customary lifeless manner, and not get 
one step forward to appearance in your way to heaven. It 
requires, therefore, your serious consideration how and when 
to perform these duties, so as may answer the most valuable 
purposes. 

2. Carry the matter to God by prayer for direction. In all 
circumstances we should look up to God, especially in those 
affairs wherein his glory is most evidently concerned. This 
affair calls for a great measure of prudence, seriousness, faith- 
fulness and resolution; therefore you should be often looking 
up to him for guidance, and for every thing that is necessary 
towards the profitably discharging the duties of the family and 
the closet. Beg of God, that he would impress you with a 
sense of the importance of these duties to your family and to 
your own souls; that he would enable you to have his glory 
in view in them; and that he would make you desirous of at- 
tending to them in such a manner, and at such seasons, as may 
answer some great and valuable ends to those that join with 
you in them. In thus doing, you may expect the blessing of 



CASES OF CONSCIENCE. 79 

God upon you, and all that direction he has promised, Prov. 
iii. 6, and that is suitable to your particular difficulties. 

3. As there is no particular direction or command in the 
word of God as to the hour of private and family worship, so 
there is nothing criminal in not observing a stated fixed time. 
Some families have but little interruption. Their circum- 
stances will easily permit them to settle a particular hour for 
worship. Yet at times, even these may be prevented, by some 
unexpected occurrences, from observing the time appointed. 
Let not these think they are criminal in this, for it is not the 
time that is so much to be regarded, as the worship itself, and 
the manner of its being conducted. Other families cannot fix 
upon any particular hour; their circumstances are so situated, 
as to render it impracticable, without the highest and most evi- 
dent inconvenience. To observe a settled rule is not absolutely 
necessary to make the family think well of religion. Through 
custom they may fall into formality, and lose the spirit of wor- 
ship. When you perform it sometimes at one time, and some- 
times at another, it does not tend to lessen their esteem for it, 
provided it is not owing to any apparent negligence in you,. 
and that you perform it in a suitable manner. Your families 
will in general see the reasons of your not keeping to an hour; 
will in some measure weigh them in their own minds, and 
pass their verdict on your conduct: therefore we should be 
careful how we act, so as to keep in their minds honourable 
thoughts of religion, and yet so as to avoid sinking into for- 
mality and superstition. Thus, as to closet worship, we are 
not to pay any superstitious regard to any particular hour, 
but chiefly to regard the manner in which we attend. 

4. Examine seriously and thoroughly the case, and take that 
method that appears to you most conducive to honour God, 
and to promote your own and your family's good. Here I 
would be a little particular as to morning and evening worship. 

1. As to morning worship. — As to the closet: it seems to 
appear evident, that if those duties are profitably performed, 
the best time is before we set about the world. If we neglect 
these till after we have been engaged in our secular affairs, we 
shall find it a difficult thing to perform them in a suitable, se- 
rious manner, with a mind free from distractions. It is the 
fittest that we should give G od our first hours. It is good to 
begin the day with him. Watch over your frames then, when 
you rise; and, if you would spend much time with God in a 
morning, and so as maybe for your growth in grace, and for 
your spiritual advantage, use yourselves to early rising. 
tPiou sluggish Christian! didst thou but know what sweet com- 
munion some have with God in the duties of the closet, whilst 



80 CASES OF CONSCIENCE. 

thou art slumbering; upon thy bed, it would certainly rouse' and 
awake thee. Oh, the precious moments that slide away, whilst 
thou art crying, A little more sleep, a little more slumber, it is 
time enough to rise! No wonder thou findest thy heart so 
cold, and the divine life so feeble and so languid in thy soul. 
Thou hast but little time to attend to it. Thou spendest so 
many hours in sleep, that as soon as thou risest from thy bed, 
thy business calls for thy attention; and so thou must either 
neglect thy closet, or sadly curtail the duties of it, and per- 
form them in a cold and trifling manner. 

As to family religion in a morning — Which appears the 
most fit and proper, to call the family together as soon as pos- 
sible, or to defer it till after we have refreshed animal nature, 
and sat down as a family to our morning meal? The first 
certainly seems to be the most suitable; yet all families are not 
in the same circumstances, and therefore cannot all do alike. 
I would not by this encourage you to an indifference to, or neg- 
lect of, these duties, but leave it to your prudence as to the 
time. Seriously weigh the matter; and, if you can call the 
family together, or as many as can be spared from the neces- 
sary affairs of life, let it be done as soon as possible, because 
your and their minds are then freest from distractions. But, 
if you should meet with unexpected interruptions, yet do not 
neglect the worship, but catch the first opportunity to attend it. 

2. As to evening worship. — Consider your engagements in 
the evening, and embrace that time that may appear most con- 
venient to yourselves and families. As to yourselves in the 
closet — If you can spend some time with God before you go 
out, let it be done; as this may be a means of keeping you 
amidst any temptations that may fall in your way, and of keep- 
ing you from a frame of mind that may be dishonourable to 
God, and injurious to your own souls. As to your families, 
you may take the same method with them too, provided your 
engagements appear necessary, and attending to them would 
put off family worship to an unseasonable hour. If you have 
your evenings in general to yourselves, it appears fittest to wor- 
ship God before the evening meal. Then your spirits are 
freest, your bodies have least fatigue: whereas, if you defer it 
to the last hour, you may be rendered unfit for it through the 
hurries of the day; and your families wanting rest, may think 
it rather burdensome, instead of joining in it with any degree 
of pleasure and willingness. This will be to offer the halt 
and the lame in sacrifice to God; therefore avoid this, if you 
possibly can. But, if through some unexpected occurrences, 
it cannot be prevented, then guard your families against heavi- 
ness. If your evenings are not your own, you must then em- 



CASES OP CONSCIENCE. 81 

brace that time that Providence offers you. Here do not mis- 
take me : I would not encourage persons to a habit of spend- 
ing their evenings abroad, to the neglect of their families and 
their closets. But, as this cannot at times be avoided, so use 
that prudence that becomes your character as Christians. 

In fine — Do not be over-scrupulous on the one hand, or 
negligent on the other. Do not think, because you cannot 
keep to a fixed hour, or because through interruptions you 
cannot fulfil your resolutions, that you are criminal, provided 
the souls of your families lie upon your minds, you desire to 
honour God in your houses, and are enabled to attend to family 
duties in a serious, solemn and instructive manner. And do 
not willingly indulge any slothfulness or negligence; but care- 
fully guard against every thing that has a tendency to disho- 
nour God, and give those around you any trifling thoughts of 
religion. Having thus given you a few thoughts on this im- 
portant subject, I would close with a particular address to dif- 
ferent sorts of persons. And, 

1. To those that neglect family and closet religion. And 
are there any such amongst you? Do you call yourselves 
Christians? Do you make a profession? What, and yet never 
pray, neither in the family nor in the closet? I pity you with 
my whole soul. Permit me to expostulate with you a little 
upon this head. I dare not say you are not Christians, because 
you pray not in your families; but I may certainly say that 
you act not as such. Oh, do you never consider the sad ex- 
ample you are setting before your dear children and servants? 
Do you never consider the cruelty you are guilty of to their 
souls? Do you never view that awful day, when you must 
give an account of your stewardship? Are you professors, 
and yet nothing of God in your families? Have your servants 
seen as much in a heathen family as in yours? What a dis- 
honour are you, ye irreligious parents and masters, what a dis- 
honour to the Christian cause! Never complain of your chil- 
dren's wickedness, your servants' impiety: you never taught 
them better by an example in £he family; you never prayed 
with them. Ami do you neglect closet religion too? I may 
then warrantably say, you are no Christians, except in name. 
Your hopes of salvation are ail in vain: you are yet in your 
sins. Oh! let me importune you to consider, before it is too 
late! your souls are perishing, starving, sinking, and will soon 
be lost forever, unless sovereign grace plucks you as brands 
out of the burning. Oh, whilst you are crying Peace, peace, 
how awful if sudden destruction should come upon you, as 
travail upon a woman with child! Then you shall not, you 



82 CASES OF CONSCIENCE. 

cannot possibly escape! Oh, that I could draw, or drive you 
to your knees! 

2. I would address those who keep up family worship in 
part but not regularly. Some of you, perhaps, only attend on 
the Lord's day. This day you cannot let slip, without showing 
your families that you have some regard for religion, though 
all the week you can slight it. And why is this? What, is 
religion of no importance on a week day? Are your families 
never to be put in mind of God and eternity in the week? 
You perhaps cannot find time. Your engagements are such, 
that you cannot be at home till an unseasonable hour, and 
then you are in a great measure unfitted for it, and so neglect it. 
Thus you will gratify an inclination to pleasure or company 
every evening, and neglect your own and your family's souls. 
Excuse the liberty I take with you; it is, I hope, if I know my 
own heart, out of regard to the honour of my Redeemer, and 
tender love to your own souls. Others attend every evening, 
but not in the morning. Your greatest objection, I apprehend, 
to morning worship, is want of an opportunity. But, if you 
were to leave your beds a little earlier, and manage your 
affairs with discretion, you would soon see the vanity of this 
excuse, and easily find time for morning worship. Can you 
rationally expect the blessing of God upon you in the day? 
Is it not worth asking for as a family? Remember an excuse 
may pass with man, but not with God. Can you tell him you 
have no time? Oh, consider seriously this weighty affair! 

3. I would address those who keep up the worship of the 
family morning and evening. And I would call upon you to 
examine your ends and views in all you do, to inquire into the 
frame in which you generally attend upon family religion, and 
to be humbled wherein you have been defective. How lame 
have your duties oftentimes been ! How imperfectly perform- 
ed! How often hurried over, as if a task! Have you been 
concerned to impress your children and servants with a real 
sense of religion? Have you not been contented with mere 
prayer; but have you to this added instruction too? Oh, have 
the souls of your families lain upon your hearts? Have you 
prayed for yourselves and them: like persons in good earnest? 
And have you endeavoured to walk agreeably to your prayers? 
Has it been your concern to live in the discharge of those 
duties you have recommended to your families? Is it your 
endeavour to walk so that they may not think meanly of that 
religion you profess? Go on, my dear friends, in your fami- 
lies and your closets, and let nothing discourage you. 

4. I would address those who are just entering into the 
worlcLand becoming heads of families. It is oftentimes a dif- 



CASES OF CONSCIENCE. 83 

ficulty with such to set up family religion. But, my friends, 
what is there for you to be ashamed of? Can you not pray 
with that connexion and fluency of expression, that you think 
may be useful? Do not be discouraged; but attempt it in the 
strength of the Lord, and you will find him far better to you 
than all your fears. God does not always make the finest 
prayers the most useful, but blesseth weak means to carry on 
his work. Fear not, he will encourage your small beginnings. 
If you give way to fears, they will grow upon you, and conse- 
quently your difficulties of setting up religion in your families 
increase. Go to G-od, therefore, and beg that he would give 
you courage and resolution to walk before and in your family 
suitably to your character. Set up religion, therefore, in the 
name and strength of the Lord; and fear not, you will find 
him a good master to serve. Do not neglect family worship, 
let me entreat you. If you expect the blessing of God upon 
your worldly endeavours; if you would enjoy peace in your own 
minds; if you would have a religious family, and have pros- 
perity in your own souls; in fine, if you would honour Christ 
in your day, set up family worship! Oh, begin with God, 
and let all around you see, that amidst your pursuits of this 
world, you desire to have your eyes chiefly fixed upon ano- 
ther, and to make the concerns of your souls your principal 
business! 

5. I would address those who have the privilege of being 
in families where religion is kept up. And, 

(1.) I would speak to children — And you, my young friends, 
who have the privilege of religious parents, and with that all 
the privileges of family religion, have reason indeed to be 
thankful. How many children hear nothing but blasphemies 
from their parents, and see nothing but what tends to poison 
their minds, and to increase that hatred of divine things with 
which they were born ! But you have been instructed in the 
principles of religion; you have had a good example before 
you. You know your parents love you; for they watch over 
your souls; they weep over you; they carry you to the throne 
of grace, and would rejoice to see you the children of God. 
happy souls! what numbers of petitions have been, and are 
daily sent up to heaven for you! happy souls, to have a visi- 
ble interest in the promise, Gen. xvii. 7. I will be a God to 
thee, and to thy seed after thee! Sure your hearts have been 
often melted! Sure you highly esteem your privileges! You 
cannot be profane and careless, surely! Oh, for you to sin 
costs you much ! For you to live and die strangers and ene- 
mies to Christ will be inexpressibly awful! What must the 
punishment be that will be inflicted upon you! "Here the 



84 CASES OF CONSCIENCE. 

child of religious parents, (may we not suppose the Judge say- 
ing?) here is one who had all the privileges of a religious edu- 
cation; but he would not hearken to the entreaties of his 
parents; he was deaf to every argument, and hardened under 
all their tears. Take him away, ye ministers of vengeance; 
heat the furnace seven times hotter for him, and let him have 
his dwelling with everlasting burnings." Oh, tremble, trem- 
ble, my dear young friends; tremble at the thoughts of being 
found enemies to Jesus; and beg of God, that he would enable 
you to prize your privileges, and give you the teachings of his 
Spirit, that you may grow under all your enjoyments, and be 
the real followers of a gracious Mediator! 

(2.) I would speak to you who are servants in such families. 
— And do you prize your mercies? Bless God, that he has 
cast your lot where you hear of Jesus and salvation; where 
you are under the care of praying masters, such as long for the 
salvation of your souls. How many have been under some 
convictions? But, being in irreligious families, their convic- 
tions have been stifled, and through the influence of an evil 
example, they have gone back to folly. But you are not only 
where you hear of salvation, but where every conviction upon 
your minds will be cherished and encouraged, and all means 
used to bring you to a saving acquaintance with Christ, and 
promote your growth in grace. Oh, prize your privileges; 
esteem those you serve highly; attend to their instructions, 
and let your walk and conversation be suitable to your cha- 
racter and enjoyments. Oh, if you should perish, how many 
will rise up against you, and say, " We had not the privileges 
of a religious master; we heard nothing of Jesus; but you 
had daily opportunities of hearing of salvation, and of attend- 
ing to the concerns of your souls I" Oh, how cutting the re- 
flection, to consider that once you were prisoners of hope, 
were invited and exhorted to seek after an interest in Jesus 
Christ; but now it is over with you for ever! Oh, that you 
may be sensible of your invaluable enjoyments, carefully and 
seriously attend family worship, and be concerned to know 
God and the Gospel of his dear Son! Amen. 



CASE IX. 

Is it not presumptuous for a person to hope lie has an interest in 
Christ, when he sees little or nothing in himself but reason to 
doubt and question it ? 

This question came to me in almost these very words; and 
upon an attentive view of its nature and design, I coul'd not 



CASES OP CONSCIENCE. 85 

but apprehend, that a distinct solution of it would have a great 
tendency to convince the presumptuous, and encourage the 
fearful. Some presumptuously endeavour to persuade them- 
selves that they have an interest in Christ, that their sins 
are pardoned, and that their state is safe; and so deceive them- 
selves, to the ruin of their souls; and nothing is more danger- 
ous than such a presumptuous hope; because it is a strong 
barrier in the way of their receiving that conviction of their 
sin and misery, that is necessary to drive them out of them- 
selves and their sins to Jesus Christ. On the other hand, 
some are as much afraid of receiving the true hope of the Gos- 
pel, lest they should be guilty of presuming upon Christ and 
the promises, when they have no right to either; and nothing 
is more uncomfortable, distressing, and deterring, than the pre- 
valency of such a fear. It must be acknowledged to be a very 
difficult matter to steer the right course between these two ex- 
tremes. For some abuse the freeness of the Gospel, by ima- 
gining that, since Christ and his grace are entirely free, there- 
fore they have nothing to do, but to cast away all their suspi- 
cions, and positively and absolutely to believe that Christ is 
theirs; while a serious person, being sensible that there is such 
a thing as a false, vain hope, is, therefore, very backward to 
embrace the glad tidings of salvation in Christ for himself; 
and he makes the sight he has of his own vileness, unworthi- 
ness, and pollution, a bar in the way of his hope, because he 
can see nothing in himself to ground it upon. The fearful soul 
reasons after this manner: it is certainly presumption in all 
cases to believe without evidence; and no sort of persuasion 
can be more dangerous, than a groundless belief of an inte- 
rest in Christ; and since I have no ground in myself to believe 
in or hope for this, therefore I must never venture to apply 
Christ to myself, until I can see and feel some solid evidences 
in myself of a work of true grace in my soul. And thus the 
serious person argues against himself, and prevents himself 
from embracing Christ as a free Saviour. It is in this view, 
and with this difficulty upon the mind, that the present question 
seems to be put: Would it not be presumptuous forme to hope 
concerning an interest, when I know and feel myself to be so 
guilty and corrupt, and can see nothing in me but what tends 
to damp a hope of this kind? A direct and immediate answer 
to this question cannot be given; for we cannot positively say, 
in all cases, that cither this is presumptuous, or that it is not 
so; because that hope which we endeavour to receive, encou- 
rage, and maintain, may, in one case, be the false hope of a 
hypocrite, and ; in another case, it may be the struggling of the 



86 cases or CONSCIENCE. 

spirit of faith, in opposition to the fears and doubts suggested 
by the power and prevalency of unbelief. 

That I might carry this matter even so as not to encourage 
a false hope, nor discourage a true one, I would mention the 
cases wherein such hope is presumptuous, and under each par- 
ticular, as I pass on, would show in what cases this hope is 
such as may and ought to be entertained and encouraged. 

1. It is presumptuous to persuade yourselves of an interest 
in Christ, when you have no real, hearty concern about it. 
Perhaps your souls make it a very light matter to belfeve in 
Christ, or to believe that he is your own; you can easily and 
calmly persuade yourselves into this opinion. You do not care 
much about the matter, having never had a real, heart-impres- 
sive sense of your guilt, danger, pollution, and need of an in- 
terest in Jesus. Only you persuade yourselves that all is well 
with you, because Grod is merciful, and Christ is free; and 
this opinion you entertain on purpose to make yourselves the 
more easy and satisfied where you are. This is certainly a 
presumptuous hope, and whoever receives and maintains it, 
is in the utmost danger of deceiving and ruining his own soul. 

But this seems very different from the case of him who 
puts this question with proper seriousness and concern. 

Your souls, in putting the query, look upon it as a matter of 
the greatest importance. You would give all the world to be 
certain of an interest in the atoning blood, justifying righteous- 
ness, and sanctifying grace of Christ; your hearts are set upon 
these things. But, because you cannot arrive at this comfort- 
able satisfaction, you therefore hang down your heads, and go 
mourning all the day in darkness and fear. Remember, for 
your encouragement, ye concerned souls, that if ye are really 
desirous of, and cannot be satisfied without, the blood of Christ 
for your pardon, the righteousness of Christ for your justifica- 
tion, and the Spirit of Christ for your purification; you may, 
under this concern and these desires, apply yourselves to 
Christ, and apply Christ to yourselves, without any danger 
of presuming; because you may be sure the grace of Christ 
is so free, that if a whole Christ be welcome to you, you are 
welcome to Christ and all his salvation. 

2. It is presumptuous to persuade yourself of an interest in 
Christ, if the persuasion be contrary to the tenor of your con- 
duct. If you are profane in your words, immoral in your 
practice, or indulge some secret iniquity in your hearts; surely, 
for you in this case to persuade yourselves of an interest in the 
favour of Grod, and the salvation of Christ, must be daring pre- 
sumption; for Christ is not, and cannot be, the minister of sin. 
It is a presumption of the same nature with that mentioned in 



CASES OF CONSCIENCE. 87" 

Micaliiii.il. "The heads thereof judge for reward, and the 
priests thereof teach for hire, and the prophets thereof divine 
for money; yet will they lean upon the Lord, and say, Is not 
the Lord among us? No evil can come upon us." See 
here, that there is such a thing as leaning upon the Lord in 
the love and practice of sin; but it is a very presumptuous 
trust. 

But, if you are, and really desire to be, conscientious in 
your conduct, circumspect in your behaviour, and to be found 
walking in all the statutes and ordinances of the Lord blame- 
less, hating every false way; and you come to Christ for 
strength against sin, and for grace to purify your hearts and 
lives, as well as- for the removal of your guilt; this is a desire 
that ought to be promoted, and a hope in Christ that ought to 
be encouraged. 

3. It is presumptuous to persuade yourselves of an interest 
in Christ, if the persuasion be contrary to the conviction of 
your own consciences. This head does in some measure co- 
incide with the former. But I mention it, that I might take 
an occasion to explain a text, and obviate a difficulty which 
has perplexed some serious minds. The passage referred to 
is, 1 John iii. 20, 21. "For, if our heart condemn us, God 
is greater than our heart, and knoweth all things. Beloved, 
if our heart condemn us not, then have we confidence toward 
Grod." The difficulty drawn from these words is to this ef- 
fect. The distressed soul speaks in this language : " In how 
many things does my heart condemn me? What backward- 
ness to duty, what deadness and inactivity in the ways of 
G-od, does my heart convince me of, and condemn me for! 
These, and many, many more things, have I to lay to my 
own charge! how then can I have any confidence towards 
Grod? Or how can I dare to hope in him or depend upon 
him for pardon and salvation?" 

To this I reply, if your conscience condemns you, as to the 
secret indulgence of, and delight in, any particular known 
sin, or as to the voluntary, stated, allowed omission of any 
known duty; and you endeavour to stifle these convictions, 
and suppress or silence these rebukes of conscience, by at- 
tempting to persuade yourselves that Christ is yours; this is 
indeed truly and awfully presumptuous. In this case your 
own conscience forbids you to think that you have an interest 
in Christ, and plainly tells you, that in this state and frame 
of soul you have no part nor lot in these matters. Oh, do not 
attempt to stifle, silence, or suppress these convictions; but 
rather yield to them, and pray that Grod would fasten them 
upon your spirits, and that he would not let them subside, 



88 CASES OF CONSCIENCE. 

that lie would continue and fix them, that you might no longer 
lie asleep in sin; but may fly to Jesus Christ for pardon and 
purification! And take it for granted, that so long as you 
maintain a voluntary love to, and delight in, any particular 
sin, which your conscience condemns you for, so long your 
souls and Jesus Christ are parted asunder. 

But how very different is this from the case of one, whose 
great, whose chief desire, is to he delivered from the power 
and practice of every sin; who sees and laments the corrup. 
tion of his nature, the deadness of his frame, and the car- 
nality of his heart; and who would fain hope concerning an 
interest in Christ, for his deliverance from these spiritual 
evils! And, if this be the real temper of your souls, do not 
say, " My heart condemns me, and how can I have confidence 
towards God?" Rather say, "My con-science does not con- 
demn me, as to any allowed guile, or any indulged iniquity; 
since it is the real desire of my soul, that God would search 
me, and try me, and see if there be any wicked way in me; 
and therefore, I may with humble confidence go to God in 
Christ for pardoning and cleansing grace." 

4. It is presumptuous to persuade ourselves of an interest 
in Christ, if the hope be contrary to the proposal of Christ 
in the gospel. This thought will be found a peculiarly turn- 
ing point, with respect to the nature of our hope. If our 
souls fly to and receive Christ, as he is proposed in the Gos- 
pel to us, the hope arising from hence is such as ought to be 
encouraged, because it is such as will not make ashamed. But 
if we do not apply to and receive Christ under those charac- 
ters, and for those blessings, which the gospel displays, then 
there is an essential flaw in our hope; for the Christ we hope 
in, is not the Christ of God. Give me leave here just to men- 
tion three important particulars concerning the view in which 
the Gospel proposes, and true faith receives, Christ; namely, 
(1.) As a free Saviour. (2.) As the only Saviour. (3.) As 
a complete Saviour. 

(1.) As a free Saviour. Some persons, in their first ap- 
plication to Christ, endeavour to persuade themselves of an 
interest in him, because they think they have something in 
themselves, or have done something by themselves, that will 
recommend them to his regard. This they seek after, and can 
never think they have a right to lay hold of him, until they 
can find something of his nature in them; and thus they hope 
in him not as a free, but as a conditional Saviour. Now, if 
this be the first ground of your hope, it is a proud, and, there- 
fore, a false or suspicious one; whereas, every soul that hopes 
in Christ aright, sees itself to be utterly unworthy of, and un- 



CASES OF CONSCIENCE. 89 

prepared for, Christ, and runs to him as a Saviour entirely free. 
Now, if you see and feel yourselves utterly unworthy, guilty, 
weak, and polluted, and have nothing in yourselves to hope 
in, but endeavour to hope in Christ as a free Saviour; this en- 
deavour is by no means presumptuous. See here, how com- 
pletely the scale is turned from what unbelief would suggest. 
A discouraged, distressed person, is apt to think it presump- 
tuous for him to hope about an interest in Christ, unless he 
sees or can find something within him to encourage that ex- 
pectation; whereas, if he imagined any thing within him as the 
ground of his encouragement, this very circumstance tends to 
render the whole suspicious. Is it presumptuous to receive a 
free gift, to plead a free promise, to come upon a free invita- 
tion, to build upon a free foundation? Surely no. Whereas, 
if you are determined to force a condition upon Christ, or to 
come with a price in your hands to him, that is what Christ 
will reject and disdain. 

(2.) As the only Saviour. If you hope you have an inte- 
rest in Christ, but do not make him the whole of your salva- 
tion, but are for joining along with him your own duties, right- 
eousness, qualifications, or attainments, this will be found a 
false or suspicious hope. But, if you trust in him alone, cast- 
ing aside all your own strength and righteousness, as bearing 
any share in your justification; then the language of your heart 
corresponds with the sentiments of the pious Psalmist, whose 
soul was built upon a right foundation. Ps. lxii. 5. "My 
soul, wait thou only upon God; for my expectation is from 
him." And if you can heartily say, as in the next verse, 
"He only is the rock of my salvation;" you may add what im- 
mediately follows, "He is my defence; I shall not be moved." 

(3.) As a complete Saviour. Christ and his salvation are 
entirely free; but, if there be any condition allowable, it is this, 
if you would have Christ, you must have a whole Christ; if 
you would have salvation, you must have a complete salvation. 
Christ is not divided, nor his salvation neither. If you are for 
but half a Christ; for his righteousness and blood to pardon 
and justify you, but not for his Spirit and grace to renew and 
sanctify you; your hope in him is false and dangerous. But 
if it be your desire and aim to receive him whole and entire; 
to receive his doctrines, instructions, and illuminations, as a 
prophet; to receive his righteousness and merit, as a priest; 
and to receive or submit to his government, and sin-subduing 
grace, as a king; you need not fear to hope in him. 

Thus, as Christ stands in the Gospel under the character 
of a free and complete Saviour, and the only one, we arc to 
hope in him accordingly. Once more, 

8* 



90 CASES OP CONSCIENCE. 

5. It is presumptuous to persuade ourselves of an interest 
in Christ, if the persuasion be contrary to the designs of the 
Gospel and its promises. These designs may be thus briefly 
expressed; to humble the sinner, to glorify the Saviour, to 
purify the heart, and comfort the soul. Now then, do you 
endeavour to hope concerning an interest in Jesus Christ? Ask 
your souls what is your design in this attempt and endeavour. 
Is it to have your state safe, and your conscience easy, in the 
way of sin? Is it that you may be rendered able to justify 
yourselves in part by your own righteousness, or to sanctify 
yourselves by your own strength? Is it to gratify your pride, 
that you may be able to make such a profession, or to perform 
such services, as may make your name honourable? If such 
as these are motives of your desire and endeavour to know 
your interest in Christ, they are all detestable and destructive. 

But, if your desires to have, and to know that you have an in- 
terest in Christ, be such as these; that you may be more spirit- 
ual in your frames, enjoy holy consolation in your soul; may be 
more pure in heart and life; may live more entirely upon Christ 
for righteousness and strength; may be humble in yourselves, 
and exalted alone in Christ's grace and righteousness; may be 
able to honour Christ more, serve him better, and may have more 
strength for, and more delight in, spiritual duties; surety, such 
endeavours, such desires, and such hopes, are lawful, are laud- 
able, and are by no means presumptuous. And what though 
you may see little in yourselves, but reason to doubt and question 
your interest; yet be not afraid with such views and desires as 
these are, to lay hold of Christ for yourselves, and to lay an hum- 
ble claim to him. You will find, that nothing will be more help- 
ful to regulate your ways, to subdue your sins, to strengthen 
you for duty, and to render you capable every way to glorify 
Christ, (which are the very things you desire,) than a real 
hope and hearty belief that Christ is yours, and you his. 

But you will, perhaps, still be ready to say, How can I 
hope or believe that I have an interest in Christ, when I have 
no evidence in myself to prove it? I answer, this is only an ab- 
stract argument, which is urged by carnal reason, on purpose 
to promote discouraging unbelief, and to hinder a Gospel hope. 
Is there no such thing as hoping against hope? Is not Christ 
set before you as the only Saviour, as a complete Saviour, and 
as one entirely free? Look then into the proposals and pro- 
mises of the Gospel; and in them, though not in yourselves, 
you will find ground sufficient to encourage your application 
to Christ, and your application of him to yourselves, for your 
consolation, sanctification, and salvation. 



CASES OP CONSCIENCE. 91 

CASE X. 

Is going to plays, and other theatrical performances, consistent mth 
the profession and practice of Christianity? 

The answer to this question, you will fnd,is in consequence 
of the following letter: "Reverend Sir, — I have often 
been asked by my acquaintance to go to a play. But having 
had the blessing of a religious education, and the good ex- 
ample of pious relatives; and being apprehensive that such 
diversions tend to diminish, if not entirely to extinguish the 
zeal we should have for the honour of God, and the purity of 
religion; to eradicate all serious impressions; to cloud our 
evidences and to make us careless about our precious and im- 
mortal souls, and remotely incline to impurity and irreligion, 
I have hitherto resisted their solicitations. But their entrea- 
ties becoming more frequent, and there being many truly re- 
ligious persons, who ha\»e gone, and still do at times go to 
the theatre, my resolutions are almost broken; therefore I beg 
you will resolve the above query/' 

The question I am now called to answer, needs not much 
consideration; it being, I apprehend, evident at first view, that 
going to plays and such pleasing entertainments, cannot be 
suitable to our character as Christians, as tending greatly to 
the injury of our immortal souls. Yet, as there are so many 
who are captivated with these bewitching vanities, and are 
willing to find excuses for their pursuit of them, and say, 
there is no harm in it; as there are many who are in great 
danger of being carried away with these enchanting plea- 
sures, and yet, would be glad to be fortified against the snare, 
so I would take the case into particular consideration, and 
endeavour to convince you of the unsuitableness and danger 
of such practices. And may what I have to offer upon this 
subject strike your minds with a peculiar force! May you lie 
open to conviction, and upon a consciousness of any evil attend- 
ing this practice be enabled to resolve, through divine strength, 
to guard against this and every other pleasure, that has a ten- 
dency to injure your everlasting welfare, and break in upon 
the peace of your souls ! For the truth of what I shall say, 
I would appeal to the consciences of those who attend plays 
and other diversions of the like kind, and only beg this fa- 
vour, that you would give every thing that is said its due 
weight, and let conscience have its full liberty: let that but 
speak, and it will soon decide the point. Having thus in 
some measure prepared the way, I would recommend to your 
consideration the following things: 

1. Attending plays, and other diversions of the like kind. 



92 CASES OP CONSCIENCE. 

is by no means profitable to our souls. If upon examination 
we find that no real advantage can be gained, it should be a 
means of curbing our inclinations, and of making us suspect, 
whether it is not our duty to guard against all such diversions. 
Some, indeed, plead as an excuse, that persons may make an 
improvement of the theatre, and gain as much advantage 
from a play, as from hearing a sermon. This is a sad reflec- 
tion upon preaching the word; and, however true it is as to 
some particular sermons, which are only empty harangues, 
contrary to the genius of the Gospel, and designed only to 
tickle the ear and please the fancy; yet preaching, abstractly 
considered, is a divine institution; and therefore we may ex- 
pect a divine blessing upon it, to make it effectual to promote 
our spiritual advantage. This cannot be said of a play, which 
is a mere human invention, designed not to conform us to God, 
but only to amuse us : we cannot, therefore, reasonably expect 
the blessing of God upon it, to makeMt effectual to our real ad- 
vantage. Such excuses as these are very trifling, and will 
not bear even the most superficial examination. There is 
so much that tends to eradicate all serious impressions, to 
corrupt the mind, and promote dissoluteness of manners; and 
there is so little tends to usefulness, and this little attended 
with such circumstances, that there is not the least probabi- 
lity of our being real gainers by a play. Who would go to the 
theatre, or to public diversions, to learn to hate sin, to love 
holiness, and to be brought nearer to God? Do any really 
attend with these views and desires? I appeal to you. Is 
it so? You, who have frequented the play-house, what led 
you thither? Was it a desire of spiritual advantage? I 
may answer for you, no; and say, you had not the most dis- 
tant view to this. It was a love of pleasure, of mirth, that 
carried you thither, and not any view to the glory of God, or 
to your spiritual profit. You will perhaps say, there is some- 
thing peculiarly awful in a tragedy; you have seen the as- 
sembly struck with a solemn silence; nay, many faces all be- 
dewed with tears. This is no proof that any real advantage 
is gained. Music has all the charms of eloquence, all the 
force of oratory in it; and those who have a musical soul 
cannot withstand its influence. Its effects upon us, either 
to fill us with melancholy, or to elate us, will be according 
to the suitableness in the music to our natural frame and 
constitution. This you see, therefore, is something mecha- 
nical. So the passions may be touched, and wound up to the 
highest pitch, by the manner of action upon the stage, &c, 
but no saving spiritual impressions made, nor any good re- 
ceived. But, if there was any thing in a tragedy to strike the 



CASES OF CONSCIENCE. 93 

mind, and fit it for serious though tfulness; if there 'was any 
part of the performance, that tended to fasten a conviction 
upon the spectator; yet the evening generally concludes with 
some indecent entertainment, or something that tends to re- 
move all gloom from the mind, and put an entire stop to all 
solidity of thought. Thus plays, not being calculated to 
promote our spiritual advantage, have nothing in them that 
should appear sufficient to engage our attention. But, 

EL Much time is spent in these diversions, that might be 
spent to better purposes. Time is a precious thing, an in- 
valuable jewel. None can speak its worth but a dying per- 
son, or those who have entered the regions of an awful eter- 
nity. And must this time be spent in vanity, or thrown 
away upon the empty unsatisfying pleasures of the present 
life? Time! Oh, what is it? 

Time, the supreme! — Time is eternity: 
Pregnant with all eternity can give: — 
Who murders time, he crushes in the birth 
A power ethereal, only not ador'd. 

Such a sense had the inimitable Young* of time when he 
wrote these lines : and oh, that we all had the same striking 
view of it! Could you not spend that time to better advantage 
that is spent in plays % You will say, indeed you may as well 
be at the theatre as spending your time unprofitably, as many 
others do, ^20. in reviling their neighbours, or in frothy ,nay, 
injuriousconversation.Butif others spend theirs unprofitably, 
is that a sufficient excuse for you,or any reason that you should 
do so too'? Whatever we see in others that is unsuitable to 
the character of a Christian, we should endeavour carefully 
to avoid : for he is inexcusable who condemns any thing in 
others, and is guilty of the same, or of worse himself. But 
consider how many, when you are in the playhouse, are in 
their closets, examining the state of their souls,or looking up 
to Grod by prayer ? How many are with their families, en- 
gaged in social worship, or employed in religious and most 
instructive conversation'? Had not this better be the case with 
you? You may sport with time now, in the midst of health: 
but the awful period is coming, when you will see the value 
of if? Will so many hours spent in these public diversions, 
afford a pleasing review"? Will it give you any satisfaction, 
in the near view of eternity, to look back, and consider how 
mauy important duties have been neglected, whilst you have 
been gratifying a lowinclinatiou, among crowds of vain and 
irreligious persons, at the play-house \ Will such a reflec- 
tion as this soften a dying pillow, silence the clamours of aa 

* Dr. Young's Night Thoughts, Night II. 



94 CASES OF CONSCIENCE. 

awakened conscience, or soothe the horrors of that critical 
and important hour ? Hear what a soul under the force of 
alarming conviction says upon the subject; hear the reflec' 
tions of an expiring sinner ! — "Oh, the time I have foolishly, 
nay wickedly spent in the play-house, and in other vain and 
insnaring diversions! Oh, that I should have no concern for 
my dear immortal soul! Oh, how gladly would I call back 
the hours I have wasted in such a criminal and stupid man- 
ner! But they are gone, gone never to return ; and all before 
me is eternity! Oh, what a review! it fills me with shame 
and confusion ; and the pleasures that once so much enter- 
tained me, and raised my laughter, now sting and wound me 
to my very heart." Would to God that every person who 
has any fondness for the diversions of the stage, may see them 
in this light, and be deeply humbled for their spending so 
much precious time in so unprofitable a manner! Upon this 
account it is highly unsuitable to our character as rational 
creatures, especially as Christians, to frequent the theatre. 

III. Attending upon plays, and other such pleasures, greatly 
unfits us for the spiritual discharge of duties, and leads us to 
the neglect of them. If the diversions of the stage could be 
used only as a relaxation of the mind, to unbend our thoughts 
for the present, that we may be the more fit for engaging in re- 
ligious duties, and go to them with greater eagerness and de- 
light, there would then be some show of an argument for the 
pursuit of them. But do these diversions answer this purpose? 
I leave your consciences to answer, you who have been there. 
Is it an easy transition from the play-house to the duties of the 
family or closet? Can you with so much composure of mind, 
and freedom and regularity of thought, read the word of 
God, and seek him by prayer? Can you expect him with you 
in spiritual duties after you have been wasting so much time 
in these empty pleasures? Have you gone into your closet 
with the same quietness of mind and met with the presence 
of God as usual ? Oh! be faithful to your souls in this point. 
Bo not smother the truth. Nay, I would charge you, in the 
name of the Lord, to give conscience its full scope, and let it 
speak matter of fact. Stand the test then, and answer these 
questions if you can. Are not your minds full of what you 
heard, when you come away? Do not the pleasing scenes 
which struck your fancy, follow you into your closet? Is it 
not oftentimes some days before jon can shake off the divert- 
ing thought? Have you not found a shyness to duty after at- 
tending the stage? Could you go to God with that confidence 
as before, till you had humbled yourself before him, and ap- 
plied afresh to the blood of sprinkling? Have you had time 



CASES OF CONSCIENCE. 95 

for the performance of family and closet duties, after you have 
been at the play-house, or been till an unseasonable hour at an 
assembly? Oh, the duties that have been curtailed, and often 
neglected, by attending upon such public diversions! If this 
then is the case, it manifestly appears, that going to plays, and 
to pleasures of the Jike kind, is by no means suitable to the 
profession and practice of Christianity. 

IV. Attending plays and other such diversions, has a particu- 
lar tendency to set persons against the power and life of reli- 
gion, and to make them take up with a mere form. That religion 
that will not admit of the pleasures of the play-house, is dis- 
regarded by all the admirers of the stage. What shall they do, 
who have had a religious education, and have been followed 
with repeated convictions? They endeavour by all possible 
means to satisfy their consciences, that attending plays may be 
innocently done, and that it is perfectly consistent with real 
Christianity. Thus the child who has been accustomed to 
family and closet duties, begins to look upon these as unneces- 
sary, and to think a pious parent too severe, who is for abridg- 
ing his children of amusement so innocent. The young per- 
son, now become gay in his behaviour, and wild in his senti- 
ments, is ready to think a godly minister too stiff and precise, 
because he faithfully reproves the lovers of pleasure. He can- 
not think there is so much duty required; so much praying, 
self-examination, and mortification necessary; and therefore 
by degrees loses all that regard for religion, and the people of 
God, he once professed to have, and at last boldly sits in the 
seat of the scoffer. I need not ask you, my friends, whether 
this is the case or not. You have, I doubt not, known many 
awful instances of it, and thereby see the evil tendency of plays, 
and other pleasures of that kind. If there be any of you who 
visit these houses of pleasure, let me again appeal to your 
consciences for the truth of what I say. Let me particularly 
appeal to you who have had a religious education, but have 
been led aside by these captivating pleasures: Is not what I 
have said agreeable to truth? You dare not deny the awful 
fact; but you fain would smother it. You once discovered 
a serious disposition; but plays, assemblies, &c, gave you a 
disrelish to strict, practical, religion, and led you to look upon 
it as unnecessary and burdensome: and now you would fain 
vindicate your present practices; but you cannot; conscience 
will at times speak and remonstrate. How awful that any 
should attempt to defend a practice so injurious! Do you 
ever see any persons attend the play-house, who are growing 
and flourishing Christians? As soon as they begin to make 
their appearance there, and to relish the stage, and other such 



96 CASES OF CONSCIENCE. 

diversions, they begin to dwindle, and to sink into sad formality. 
If this then is the case, it clearly shows, how unsuitable attend- 
ing the theatre is to the profession and practice of Christianity. 

V. Attending plays and other such diversions is accompanied 
with the greatest evils. This practice is a sad inlet into all 
manner of sins; it opens a door to the greatest extravagances^ 
to support which the most desperate measures are often taken, 
which bring the poor unhappy creature to an ignominious end. 
The stage may boast of thousands and ten thousands it has led 
captive, and ruined both as to time and eternity. How many 
lovely youths, who once bid fair for heaven, here lost all their 
convictions, were introduced into evil company, turned out the 
greatest debauchees, consumed their substance, destroyed their 
constitution, broke the hearts of their aged relatives, and by 
their intemperance and debaucheries, did not live out half 
their days ! That this is the case, we have too many awful in- 
stances to deny; and it is no wonder, when we consider the 
degeneracy of our natures, and the tendency of plays to lead to 
profaneness in conversation, and promote impurity of thought, 
by the wanton songs, and filthy jests, and blasphemous 
speeches, with which many of them are crowded. A youth 
who has here lost his religion, becomes an easy prey to the 
great enemy of souls; for what has he to ballast him? Intox- 
icated with pleasure, he is like a drunken man, has nothing to 
prevent his complying with every temptation that is presented 
before him. Oh, how many upon a dying bed have lamented 
their frequenting the stage, and other public pleasures! How 
many have cursed the day that brought them to a sight of a 
play, and entangled them in such company, as proved their 
ruin! — "Oh, how happy, had I never stepped out of the road 
I was directed to by my religious relatives! I was guarded 
against running into such dangerous paths, cautioned of the 
consequences; but alas, I would not hearken to the tender so- 
licitations of my affectionate friends! I thought I might in- 
nocently go; and oh, there my unwary feet were caught! The 
net was carefully spread, and I was taken! Oh, lament, la- 
ment, my soul, the time, the hour I first gazed upon those 
pleasing, but destructive scenes! Now I am going into eter- 
nity, to give an account of the improvement of it, to an infi- 
nitely just and holy Grod; and oh, how awful the view! 
What can I expect after a life of such irreligion and profane- 
ness!" Thus many have been led to infidelity and impiety, 
and will have, it is to be feared, an eternity to bewail their 
folly and stupidity. 

VI. For professors to attend plays and other such entertain- 
ments, is to set a bad example. Thus our young friend men- 



CASES OF CONSCIENCE. 97 

tioTis it as being a temptation to him, and as an argument al- 
most sufficient to answer every objection, viz. that many truly 
religious persons have, and still do at times attend the theatre. 
An awful consideration this! What! a Christian seen at the 
play-house! It is something indeed amazing! It is no won- 
der to see an immoral person crowding after public diversions; 
one who has no sense of the worth of his soul, and the impor- 
tance of eternity : but to see a professor of religion, one who is 
willing to be esteemed a Christian indeed, one who perhaps 
appears at the table of our Lord; to see such a person amidst 
a crowded assembly at the theatre, and to hear him excusing 
his attendance, by saying, there is no harm in it, is something 
awful ! Well may a poor giddy sinner make a bad use of such an 
example: well may an unsteady youth say, "I may certainly 
now go, when such a person attends. I may now conclude it is 
not inconsistent with a religious character, and therefore may 
indulge my inclinations, when an opportunity offers." Oh, see 
the melancholy consequences, and the destructive influence of a 
bad example ! Remember, if you go, others will go too. And 
suppose you could go to the theatre innocently; yet many who 
are prevailed upon perhaps to go through your example, may 
be ruined forever: they cannot withstand the force of those 
temptations that are before them; therefore a concern for the 
glory of God, a consideration of the influence of our example 
and a regard for others, should keep us from the play-house, 
and from every pleasure that we think maybe injurious to the 
souls of others, even suppose it should not be so to our own. 

Thus I have hinted a few things, that are, I apprehend, suffi- 
cient to show that going to the theatre, &c. is unsuitable to the 
profession and practice of Christianity. If any amongst you 
have an inclination to attend the stage or other public pleasures, 
and can answer it to God, to yourselves, and to others, that 
none of these things shall be the consequences, then go; but 
I may venture to say, that the above hints are so near the 
truth, that none who have frequented public places of pleasure, 
can deny them, if they would faithfully relate their own ex- 
perience. I would now, therefore, accompany what I have 
said with a warm and affectionate address. And, 

1. To masters and heads of families — particularly, to those 
who attend themselves. And let me entreat you to consider 
the bad example you are setting before your families. Con- 
sider the unhappy use they are like to make of it. No won- 
der you find them desirous of walking in your steps. To see 
you frequently setting out for the theatre, and to hear you per- 
haps recommending some of the parts you have seen acted, 
cannot but raise in them a curiosity to see the same; and they 



y» CASES OF CONSCIENCE. 

apprehend they may boldly ask to go, or even take the liberty, 
if it should be denied. And what can you say to discourage 
them? You cannot consistently represent the danger of such 
practices: this would be an argument against your attendance 
as well as theirs. How can you forbid them going, or curb an 
inclination in them to the theatre? How can you complain 
of their extravagancies, or correct them for their being so fre- 
quently there? You lead them thither yourselves. You may 
justly chide yourselves, and say, "How can I wonder to see 
in my children and servants such a desire after the pleasures 
of the stage, when I have done enough to raise it in them? 
Must I not blame myself for all the gayety and extravagance of 
my child? I taught him first to go to a play; and see what 
evils I have hereby introduced into my family! I gave my son 
a taste for the play-house, and see what are the consequences! 
He has contracted an acquaintance with those who will be his 
ruin! How extravagant in his expenses! How is he en- 
feebling his constitution by intemperance, &c. And what 
will be the end of all? A tragical one, I fear; and all occa- 
sioned by my own folly!" 

Let me speak a word to such as permit their children and 
servants to frequent those diversions. And is it so? Do you 
take no care how your children and servants spend their eve- 
nings? Do you never inquire into the company they keep? 
Never guard them against those houses of pleasure, that are 
so ruinous to youth? Can you connive at the liberties they 
take, the hours they spend abroad, and suffer them wantonly 
to indulge every criminal inclination? Oh, how can you an- 
swer it to God, to your own consciences, and to those who in- 
trusted their children and their relations with you? Do you 
never consider that the souls of your families are committed to 
your care? Do your consciences never check you, for acting so 
cruel a part by your children, and so unfaithfully by your ser- 
vants? Oh, how are you helping your families to ruin! see- 
ing Satan hurrying them on to destruction, and yet never en- 
deavouring to' prevent it! Alas, alas! use your authority: let 
the souls of your families lie with weight upon your minds; 
and do not suffer one in your house to be pressing on in the 
road to everlasting destruction, without warning them of the 
danger, and endeavouring to do all you can to promote their 
salvation. 

2. I would address myself to professors of religion upon 
this subject. Need I ask, whether any of such character at- 
tend the theatre? This city presents us with too many awful 
instances of it. See amongst the crowd, that is pressing into 
the play-house, how many professors! They cheerfully min- 



CASES OF CONSCIENCE. 99 

gle with the throng, appear as eager as any in the pursuit 
of pleasure, and as much delighted with those scenes of vani- 
ty. Weep, my soul, that this is the case! And will not 
every one, who has a zeal for Christ, drop a tear, that he 
should be thus dishonoured? How shall I address you, ye 
cold professors? Have you any real love to Jesus? Do not 
your hearts deceive you? Is it surely so? It is a sign that 
your love is but cold, your faith weak, and that you have but 
little concern for the glory of G-od, when you can hurry to such 
places of profaneness. Let me entreat you to consider, how 
inconsistent your conduct! How can you answer it to your 
fellow-christians, how to G-od, and to your own consciences? 
Oh, you stumble, you discourage, nay, you harden many. 
You occasion many reflections upon Christ and his interest. 
May he not justly complain of you, and say, — "What, have 
you no regard for my glory? What, bear my name, and har- 
den the hearts of so many against me, encourage sin, and 
bring such a dishonour upon me ! Have I done anything to 
deserve such coldness, ye lazy professors? Consider my love; 
consider my service : and let a zeal for my glory continually 
animate your souls, and guard you against every thing that 
tends to weaken your hands, and to bring any reflections upon 
me or my cause. 

3. I would close all with a particular address to young per- 
sons. You are the persons, who are more particularly under 
temptation of being carried away by such bewitching vanities. 
I would therefore guard you against them. Have any of you 
attended these houses of pleasure? and have you not found 
them tending to give you looser thoughts of religion than once 
you had, and to lead you to take greater liberties than you 
once did? Let this satisfy you that there is danger in them; 
and, therefore, be persuaded carefully to avoid them; and be 
deeply humbled before God, that you have ever frequented 
them. I hope you are not determined against conviction. I 
would set before you the worth of your souls, the importance 
of eternity; and call you to view the transactions of the great 
day, when you will receive a sentence of everlasting life, or of 
everlasting condemnation. Oh, consider how you will answer 
to an infinitely holy God for your spending so much time in 
such empty pleasures ! View the vast assembly that will be 
gathered! See thousands of thousands at the right hand of 
Jesus, and a numberless throng at his left hand! See all 
earthly scenes closing forever, and the state of each person 
fixed! Oh, if your minds were once suitably impressed 
with a sense of these important things, you would soon see 
the impropriety and danger of plays; your minds would be 



100 CASES OF CONSCIENCE. 

taken up with viewing subjects of infinitely greater importance, 
than these low and perishing things. Oh my dear young 
friends, I cannot leave you, knowing the snares you are ex- 
posed to. I would entreat you: I would warn you: I would 
Beseech you. If you have any concern for your souls, if any 
love for your friends, any desire to honour Christ, let me be- 
seech you to guard against these and such like bewitching plea- 
sures. 0, I cannot leave you. I would try once more to 
convince and move you. I would beseech you by the love of 
the mighty G rod. Oh, see him willingly veiling his glory, and 
coming to rescue poor souls from everlasting misery! Behold 
him nailed to the accursed tree! Hear him groaning! See. 
him bleeding, dying! And all to redeem precious souls, and 
to purchase for them the blessings of salvation ! And can you 
now dishonour this Jesus? I would not think so hardly of 
you. Sure you cannot! In fine, labour to follow Solomon's 
advice, Prov. i. 10; and, if sinners entice, consent thou not. 
Let me beg you to follow the instructions of your religious 
friends; and, whilst others are spending their time in the pur- 
suit of pleasure, do you be considering and pursuing the con- 
cerns of your souls; you will find it to your unspeakable satis- 
faction, both in life, and at death. Whilst others are trem- 
bling and shuddering upon the brink; for you to stand and 
look into eternity; for you to be enabled to say with the apostle, 
2 Tim. iv. 7, 8, "We have fought the good fight, we have 
finished our course, and have kept the faith; " oh! it is impos- 
sible to express the pleasure this will give you. If, then, you 
have any concern for your peace, living and dying, beg of God 
to keep you from sin, and to enable you to improve and use 
your time so as may be for your everlasting advantage. Amen. 



CASE XL 

How may a person, who is desirous of following the dictates of 
Providence in every respect, know the mind and will of God in 
any particular circumstances, whether temporal or spiritual? 

This is a question of so large an extent, and of so great im- 
portance, that the very sight of it, when it came into my 
hands, raised in me a great desire to give some solution of it. 
But when I looked more attentively into the nature and pur- 
port of it, I found it to be a question attended with so much 
difficulty, and so much nicety in many cases, that I was made 
almost to doubt whether I should attempt an answer to it or 
not. However, looking up to the Spirit of God, and into the 



CASES OF CONSCIENCE. 101 

word of Glod, for direction in an affair of so much moment I 
have ventured upon it; and shall now offer you my thoughts 
on the subject in the most free and open manner. And al- 
though I cannot pretend to give such a particular, or such an 
extensive answer to it, as the case may require; yet I shall not 
account my labour in vain, if enabled to exhibit some general 
rules, which may be helpful to the serious Christian in deter- 
mining his course of duty. As for those who have not the 
fear of Grod before their eyes, they are unconcerned about the 
matter: they go in the ways of their own hearts, and in the 
sight of their own eyes, and at best advance no higher than 
to follow the maxims of human prudence and worldly wisdom. 
But the truly serious person desires to follow the dictates of 
Divine Providence in every respect, and is concerned to have 
the Lord going before him in every step, pointing out his way, 
and marking out his path for him. He would not, he dares 
not, walk at random, as knowing that the path of duty is the 
only path of safety and comfort. But how the Christian 
should know or find out his path, is the great question before 
us. 

Here, then, it will be necessary first to explain the terms 
of the question, and then give an answer to it both negatively 
and positively. 

I. As to the explication of the meaning of the question it- 
self: this is so very needful, that, unless you attend to it, you 
will not be able to see the nature and suitableness of the an- 
swer. For I apprehend, that a great part of the difficulty be- 
longing to the subject, arises from a misunderstanding or a 
misapplication of the terms in which it is conceived; and 
a clear conception of the meaning of the case proposed, will, 
of itself, prevent many mistakes, and will give a general clue 
for the solution of it. 

There is some reason to fear, that by the mind and will of 
Grod, in a particular circumstance, many understand something 
that is absolutely unknown to us, or not to be known by us, 
without a special, fresh revelation; and therefore when they 
are seeking after, or praying for, the knowledge of the divine 
will, they aim at some peculiar illuminations or impressions, 
which are neither to be sought after, nor to be depended upon, 
by which means they are unnecessarily perplexed, and often 
sadly deluded. We must, therefore, in this case, be particu- 
larly upon our guard against a species of enthusiasm, which 
wo may be too easily inclined to and insnared by. 

To prevent mistakes of this nature, let it be observed, that 
these phrases, the dictates of Providence, and the mind oi* 
will of God, though they arc very proper to the subject, yet 

0* 



102 CASES OF CONSCIENCE. 

are truly metaphorical. Let me, therefore, express what we 
mean, (1.) by the dictates of Providence; (2.) by the mind 
and will of God, in a particular circumstance, and (3.) by fol- 
lowing these dictates of Providence, or conforming ourselves 
to this will of God. 

(1.) What is meant by the dictates or voice of Providence? 
We are not to imagine that Divine Providence of itself, ab- 
stractly considered, makes known any thing to us; but we 
must include his word of revelation in the affair. For in re- 
ality, by the voice of Providence, we mean the voice of God 
in his word, concerning our duty as to the particular provi- 
dences we are attended with. Thus we say that afflictive pro- 
vidences have an humbling voice in them; by which I pre- 
sume is meant, that when we are under afflictive dispensa- 
tions, the divine word directs and teaches us to submit to, 
and be humble under, the mighty hand of God. Prosperous 
circumstances call us to thankfulness, i. e. God requires us 
to be thankful for all his mercies to us; and when such favours 
are bestowed upon us, it then becomes our duty to be thank- 
ful for them. 

A situation of special temptation or insnarement, has a voice 
in it to call us to watchfulness; i. e. It is the mind and will 
of God by his word, that we should be peculiarly upon our 
guard, when Providence brings us into such circumstances of 
trial. These particulars are introduced in this place as familiar 
instances, to give an idea of what we mean by the voice of 
Providence. And if we clearly conceive the true import of the 
phrase by these hints, we may proceed, and apply the thought 
of those circumstances, which more nearly concern the present 
question, after this manner; whensoever Providence hedges 
or stops up one way of safety, comfort, or duty, so that we 
cannot proceed any farther in it, and at the same time opens 
out another way to go in; then it is evidently the voice or 
dictate of this providence, that we should leave the former 
way, and betake ourselves to the other, which appears to be 
most conducive to our safety, usefulness, or comfort; which is 
the same as to say, that God makes it our duty, by his word, 
to take such steps as appear most conducive to his glory, and 
our real good, in all circumstances in general; and so, by this 
general rule, it becomes our duty in the circumstances above 
supposed to leave one path of life and pursue another. And 
now it will be more easy to learn, 

(2.) What is meant by the mind and will of God in any 
particular circumstance. Por it cannot intend any secret 
locked up in the divine breast, which must be made known by 
a special revelation; but we must understand by it the reveal- 



CASES OF CONSCIENCE. 103 

ed will of God, which by its more general or more particular 
rules gives us proper directions for duty, and safety, and use- 
fulness, in any distinct circumstances of life or providence, 
And therefore, 

(3.) To follow the dictates of Providence, must mean no 
other than to act agreeable to the laws of duty, prudence, and 
safety, in any particular circumstance, according to the direc- 
tions and determinations of the word and law of God. He fol- 
lows these dictates, who takes a due survey of the situation 
he is placed in, compares that with the rules of the word 
which reach the case, and acts accordingly. Such a person 
neither delays when Providence calls, nor hurries on before 
it calls. 

Having thus explained the terms of the question, I doubt 
not but you see that the very explication itself tends to solve 
many difficulties, and prevent many mistakes, and to give you 
a general clue for your conduct. Let us now bring down 
what has been said into the question itself. It supposes that 
you have some particular affair depending, whether temporal 
or spiritual; that you are at some loss to determine which way to 
act, or what method to take; and you desire to know what is 
the mind and will of God in the present case. Here then let 
me beg you to recollect in your thoughts, what you do or 
should mean by this will of God. It certainly means no more 
than for you to be able to understand and judge what is the 
properest course to be taken, agreeable to the situation you 
are in, and agreeable to the rules and directions of the divine 
word in your case. If you mean any more than this, I ap- 
prehend you aim at, and intrude into those things which are 
not seen, and which it is not your business to know; for 
secret things belong to God. Deut. xxix. 29. 

In order to come at the knowledge of that which it is pro- 
per and needful for us to be acquainted with, we are taught 
by prudence and conscience to make use of, (1.) Deliberation, 
(2.) Consultation, (3.) Supplication. 

Our deliberation should be serious and attentive. "We 
should look around us; and observe what condition and cir- 
cumstances we are in; should turn our thoughts about every- 
way that we can, in order to view our situation in every point 
of light in which it appears; and should then compare it with 
the rules of prudence and duty laid before us in the word. 

Our consultation with friends should be sincere and prudent, 
with a design to receive what light their conversation may 
convey; for in most cases it is true, that in the multitude of 
counsellors there is safety. 

Our supplication to the Lord for direction, should be serious, 



104 CA.SES Or CONSCIENCE. 

earnest, and submissive. Without this, we are in great danger 
of being led astray, notwithstanding all previous consideration 
and consultation: for the Lord will be owned and acknow- 
ledged; and if he is neglected, we are guilty of leaning to our 
own understanding, or depending upon the wisdom of men. 
We are strictly required to be submissive to divine direction; 
for the meek are those that he will guide in judgment, and 
teach his way. Psal. xxv. 9. And we have the greatest en- 
couragement to hope for safe conduct in this course; because 
it is added in the following words, Psal. xxv. 10. All the 
paths of the Lord are mercy and truth to such as keep his co- 
venant and his testimonies. Yea, we have a positive and gra- 
cious promise of divine conduct. Psal. xxv. 12. What man 
is he that feareth the Lord? Him shall he teach in the way 
that he shall choose. But, when you are thus seriously em- 
ployed in seeking direction from the Lord, take heed that your 
speech, your thoughts, and desires, be ordered aright. Let 
me here ask you, what do you really mean by seeking divine 
direction? Do you hereby desire any discovery of his secret 
will by any unaccountable impulses, or any irrational impres- 
sions? If so, I really question whether this very desire is 
either warrantable or safe. I will tell you briefly what I would 
mean by such a practice. When I pray for his guidance and 
direction in a particular perplexity, I beg of him, that he 
would lead my thoughts by his Spirit into such a view of the 
directions of his word, and of the conduct of his providence, 
that I may from thence be able to judge what is my path of 
duty; that he would so order affairs in his providence, as to 
make my way clear to mc upon the principles of duty, prudence, 
and conscience, and that he would so fix my view, and so in- 
cline my heart, as to make me ready and willing to take those 
steps, or pursue those measures, that may be most conducive 
to secure the peace of my conscience, to advance the glory of 
his name and to promote my real good. Having so distinctly 
explained and guarded the question, I proceed, 

II. To give an answer to it. The question then returns in 
this form: having made use of proper consideration, consulta- 
tion, and supplication; what must we look upon, after all, as 
marks or tokens of the divine will and pleasure in any par- 
ticular case that now lies before us? The reply must be 
made both negatively and positively. 

1. Negatively. We are often very prone to increase our per- 
plexity, or to run into the way of danger, by mistaking the 
rule, and following those things as guides which have no cer- 
tainty or safety in them; and this renders it highly necessary^ 
that false rules should be laid aside, in order to make way 
for a clear answer to the important query. 



CASES OF CONSCIENCE. 105 

(1.) We should not make our inclinations the rule of our 
conduct; for through the depravity and vanity of our hearts, 
we may often find a propensity to that, which prudence and 
conscience, if consulted, would recriminate against; and an 
aversion to that, which the word and providence of God make 
our duty. In some cases, indeed, it is very necessary to 
consult the inclination, genius, or capacity, and take it into 
consideration, while we are weighing and pondering what 
course of life will be the most suitable to us, or to our friends. 
But, after all, inclination has no standard or rule either of 
duty or prudence. 

(2.) We should not make our particular frames the rule 
of our judgment and determination, because we find ourselves 
sometimes in frame for that which is not our present duty; and, 
when duty and prudence call, our frames may be unsuitable 
and reluctant. It might not be improper in this place a little 
to animadvert upon a method, which some serious persons take 
by forming their judgment from the enlargement or contrac- 
tion of their frames in solemn prayer. If they are engaged in 
serious devotions, seeking to the Lord for a particular favour 
in providence; if they find themselves peculiarly enlarged, they 
gather from thence, that the favour shall be granted; but if 
they are peculiarly contracted, they take it as a token of a 
divine denial; and so frame their actions according to these 
views or expectations. But this, I apprehend, is an erroneous 
and uncertain rule of judgment: for, although many a time 
the event may come to pass agreeably to this rule, yet many 
times it has proved just the reverse; and if we lay any con- 
siderable stress upon these frames, we are in danger of being 
misled as to the way of duty, and of having our faith and hope 
shocked and stumbled by an unexpected disappointment. As 
this rule of judgment is not given us in the word, it is therefore 
uncertain; and yet we should be ready to acknowledge thus 
much; that so far as the liberty of our frames excites and en- 
courages us to use proper means, and so far as the contraction 
of our frames prevents us from being presumptuous or too for- 
ward in our conduct, so far it is a mercy to us that we are 
thus encouraged, or thus cautioned. And it is very likely, 
that Grod may sometimes enlarge our hearts in prayer, with 
a design to excite and encourage us; or contract our hearts, 
with a design to prevent us from using those means, or taking 
those steps, which may be detrimental. But still the rule 
of judgment and duty is to be gathered from the appearances 
of providence, and the directions of the word. 

(3.) We are not to be guided by the bare form of Scripture 
phrases. Very far would I be from laying aside the use of the 
Holy Scriptures in these points; but would only guard against 



106 CASES OF CONSCIENCE. 

abuses of it. There are some Christians who are fond of 
using the Bible as if it were a fortune book: when a difficulty 
in prudence or duty occurs, they will open the Bible at random, 
and observe what texts meet their eye first; and, according as 
the wild imagination applies that passage to the point in ques- 
tion, so they think it their duty to act. This is a very weak 
and dangerous practice, and a sad abuse of the word of God, 
applying it to a purpose for which the Holy Ghost never in- 
tended it. Others will make a random application of a pas- 
sage of Scripture, (which suddenly occurs to, or is strongly 
impressed upon, their minds,) to their present case and dif- 
ficulty; never looking into, or attending to, the proper mean- 
ing of the text, but straining and applying it to something very 
foreign from the intention of the Holy Spirit. For instance, if 
the query be, whether you should follow the practice of a 
neighbour or friend, and you have those words impressed upon 
your mind, "Go thou, and do likewise,;" you are apt from 
thence assuredly to gather, that it is the mind and will of 
God you should do as he does. This method of judging con- 
cerning prudence and duty, is extremely weak, precarious, 
and dangerous; for it can never be supposed that the Holy 
Spirit intended these words in the Bible to be thus applied 
and used at random. But this brings me to observe, 

(4.) That we are not to be guided by any unaccountable 
impulses and impressions. There are many who frequently 
feel such impressions upon their minds, and are inclined to pay 
a very strict regard to them. Yea, some carry this point so 
far, as to make it almost the only rule of their judgment, and 
will not determine any thing, until they find it in their hearts 
to do it, as their phrase is. Others take it for granted, that the 
Divine Mind is notified to them, by sweet or powerful impres- 
sions of some passage of sacred writ:* and there are others 
who are determined by visionary manifestations, or by the im- 
pressions made in dreams, and the interpretations they put 

* By these sweet and powerful impressions of Scripture phrases 
or sentences upon the mind, I do not here mean their being set home 
upon the heart and conscience, agreeably to the true meaning and 
proper design of the Holy Spirit in them ; for, whenever this is the 
case, it is evident they are very desirable and valuable, as the effect 
of God's Spirit upon the heart. But I mean such unaccountable 
occasional impressions of Scripture passages, as are foreign from 
the proper meaning of the Holy Ghost in them. We are not to 
esteem these any rule of conduct, nor immediately act according to 
them, as if notifications of the divine will, for they may be delusive, 
instead of being directory. But, however, it may be granted, that 
so far as these false impressions excite in our minds those thoughts 
which are according to Scripture truths, though not the truth of the 
passage impressed, so far they may be really useful both in provi- 
dential and spiritual concerns. 



cases or CONSCIENCE 107 

upon them. All these things, being of the same general na- 
ture,may very justly be considered together. And it is a mat- 
ter of doubt with many, how far these things are to be regarded 
or attended to by us ; and how we may distinguish any divin-e 
impressions of this kind from the delusions of the tempter, or 
of our own evil hearts. Grive me leave here to say, that who- 
ever makes any of these things his rule and standard, forsakes 
the divine word, and nothing tends more to make persons 
unhappy in themselves, unsteady in their conduct, or more 
dangerously deluded in their practice, than paying a random re- 
gard to these impulses, as notifications of the divine will. To 
take it for granted, that it is our duty to act so or so because 
it is impressed upon our minds, or because our dreams bear 
such an interpretation, or even because a passage of Holy 
Writ is applied to our minds in a powerful and unaccountable 
way; I say, thus to judge, is an enthusiastical delusion, which 
ought to be avoided and detested by all sober Christians, as a 
bold intrusion into the secret will of Grod, as a withdrawment 
of heart from the proper rule of duty, as regarding lying vani- 
ties, and forsaking our own mercy. But you will say, " Are 
not some of these impressions divine ? Has not many a Chris- 
tian found himself mercifully led in the proper path by these 
impulsive methods'? Nay, have not some believers been com- 
forted and directed ; yea, and some sinners awakened, and 
brought savingly to Christ in this impulsive way, by dreams, 
visions, or powerful impressions of some parts of sacred writ? 
And, if so, there is certainly some reason to regard them, to 
desire them, wait for them, and be thankful for them." I 
would answer, And are not many of them purely enthusiastical, 
if not diabolical ? The question therefore returns, How may 
we distinguish those impressions that are delusive, enthusias- 
tical, or diabolical,from those that are true and divine % Now 
here it is natural to observe, that the very putting or admitting 
this question, supposes and proves that these impulses cannot 
be the standard of duty, nor of themselves indications to us 
of the mind and will of God; but we must recur to some other 
rule to try the spirits whether they be of Grod. For which 
reason, they are not to be depended upon ; and those who 
find themselves frequently acted upon in this impulsive way, 
ought to be extremely upon their guard, lest they are so de- 
ceived or deluded as to place a dependence upon them. It is, 
doubtless, a mercy and privilege for any to be so impressed, 
as to be thereby excited or directed into the right path of 
duty ; and whatever impulses quicken us to it, we may be 
thankful for : but, after all, they must not be accounted the 
rule or standard of right and wrong. iTou may, therefore, 



108 CASES OF CONSCIENCE. 

take this as a general rule: that whenever these impressions are 
such as lead us to depend upon themselves, and direct our course 
according to them absolutely, they are really enthusiastical, 
or very much to be suspected upon that account. I am obliged, 
therefore, to put the matter upon this plain issue; either these 
impulses excite thoughts and reasonings in our mind concern- 
ing the path of duty or they do not: if they do not, and have 
nothing to offer as a reason why we should follow them, but 
because we find ourselves so excited and impressed, they are 
then properly enthusiastical; but if they do awaken our thoughts 
and concern, and turn our minds to think upon some spiritual 
or prudential reasons for our conduct, then the thoughts sug- 
gested are to be brought to the standard of prudence and duty, 
and to be determined from thence whether they are right or 
wrong. And we may vindicate the promised leadings of G od'a 
Spirit, without giving encouragement to enthusiastic pretences, 
upon this principle: that the Spirit of Grod has access to our 
minds, and works upon us so as to lead our thoughts unto 
the law and testimony, and to direct our minds to such truths 
of Scripture, and such rules of prudence, as are most adapted 
to direct us in a present difficulty. Let me add, 

(5.) We must not make the event our rule of judgment. 
My meaning is this: if we have taken a step conscientiously in 
the fear of Grod, and it does not succeed; we need not, therefore, 
reflect upon ourselves, as if we had done wrong; but rather 
submit to Grod's sovereign providence. And if we have taken 
a step carelessly, presumptuously, or without proper reason to 
vindicate it, and it succeeds beyond our expectation, we should 
not therefore sooth our consciences, as if we had done right; 
but rather encourage a thankful admiration that Grod should 
deal with us in kindness, so contrary to our deserts. But it 
is high time to come to, — 

1. The positive answer to this interesting question. The 
Spirit of Grod by his operations always makes use of, and di- 
rects us to the word and providence compared together, in or- 
der to open to us the path of duty. So that the general rule 
for us to judge by is this: that which evidently appears, after 
serious deliberation, proper consultation, and earnest suppli- 
cation, to be impracticable, unlawful, or imprudent, we are 
to esteem not to be the mind and will of Grod in the case; and 
whatever appears to be proper duty, true prudence, or real 
necessity, that we should esteem to be his will. To render 
this general rule familiar and easy, I would conclude with 
the application of it to some extensive particulars. 

(2.) Unless something different from your present situation, 



CASES OP CONSCIENCE. 109 

offers itself to your serious consideration, you are not to be 
desirous of changing your state, except in such cases as the 
following. Perhaps Providence begins to render your present 
situation very uncomfortable, and really unprofitable to your- 
selves or others; or makes your continuance in it truly im- 
practicable. If so, we may assuredly gather, that we should 
look out after, and seek for some alteration. Or perhaps, 
though your present condition may be easy and profitable, yet 
there may be such changes attending it, as to render it unlaw- 
ful for you to continue; you cannot remain in this business 
or place any longer, without making a breach upon your con- 
science, without violating the divine law, without omitting 
some incumbent duty, or depriving yourselves of some neces- 
sary privilege, or being exposed to the prevailing power of 
some sin or temptation. . Whenever your situation appears 
such as to render it impossible for you to abide in it without 
sustaining such sad consequences, you may assuredly gather, 
that it is now the will of God that you should immediately 
look out for some other place or employment. You are not 
to be given to change; but in such cases as these, we are war* 
ranted and required by prudence and duty to change our state 
or circumstances, and seek out after something else, whether 
there be any immediate proposal of another nature, or not. 

(2.) When an alteration of circumstances is proposed to you, 
or Providence lays two or more things before your eyes; to 
choose whether to continue where you are, or to enter upon a 
different situation; or of two different situations, which of them 
to accept; endeavour to take a distinct view of each proposed 
case, so far as it comes within the compass of your knowledge; 
compare them with one another, and with the condition of 
yourselves or families, &c, and then determine by such maxims 
as these: — Of two natural evils choose the least: this is a 
plain rule in prudence. Of two moral evils, choose neither, 
but fly from both upon every consideration, nor let your con- 
science be soothed or silenced with that sad principle, Rom. 
iii. 8, "Let us do evil that good may come" of it; for their 
condemnation is just who do so, let their consciences be ever 
so easy or pacified about it. Determine always on the safest 
side in affairs of conscience; and, while your minds scruple 
the lawfulness of any thing, and you can with a safe con- 
science abstain from it, duty requires you should abstain : for 
he that thus doubteth is self-condemned, if he ventures upon 
it, because he doth it not of faith, for whatsoever is not of 
faith is sin. "Happy is the man that condeuincth not him- 
self in the thing that he allowcth." Rom. xiv. 22, 23. 

Of two moral or spiritual good things choose the greatest, if 
10 



110 CASES OP CONSCIENCE. 

you have capacity and opportunity for it; for duty requires 
us to be ready to every good word and work. That situation 
wherein you can do and receive the greatest real good to your- 
selves or others, that situation wherein you can best promote 
the glory of God, and serve your generation according to his 
will, should be embraced by you. 

Of two natural good things, you are not always to choose 
the greatest, but fix upon that, even though it be the least, 
that appears best to subserve the real and spiritual good of 
yourselves and others. Do not set your eye and heart upon 
worldly riches, honours, or pleasures: "for they that will be 
rich, fall into temptation and a snare, and into many foolish 
and hurtful lusts, which drown men in destruction and per- 
dition/' 1 Tim. vi. 9. These things are to be sought after 
only in a strict subserviency to real and spiritual advantages ; 
for which reason, you must take special care about your mo- 
tives and views in affairs of this kind. For want of this 
guard upon yourselves you will be in danger of embracing 
any thing that is .shining and promising to an eye of sense, 
to the loss and detriment of those things that alone can make 
you truly happy, comfortable and useful. 

(3.) When, upon due consideration, nothing appears in 
the necessity of the case, or the pointings of providence to 
make your way clear, do not hurry providence; but remain in 
a state of suspense, or abide where you are; waiting upon the 
Lord in the way of prayer, and wailing for the Lord in the 
way of his providence; and you need not fear, but that, as 
soon as it is needful for you to determine, God will by his 
providence either hedge up the wrong way, by making it im- 
practicable, uncomfortable, unprofitable, or imprudent to you, 
and shut you up into his chosen way; or else he will soon give 
you such a turn in affairs as shall turn the scale; so that 
conscience, prudence, or a desire of usefulness, will be suffi- 
cient to determine you, without your making any felt impres- 
sions, or any supposed revelations, the rule of your conduct. 

(4.) I would lay before you the following general rules, 
which suit to every case, and so conclude. In all cases, let 
it be your perpetual concern to keep as much as possible out 
of the way of temptation to omit any duty, or commit any 
sin. Let the sixth petition of the Lord's prayer be always 
yours, and act accordingly: lead us not into temptation, but 
deliver us from evil. 

In all cases, take the word of God for your rule: see whether 
there be any thing in it, which, according to its proper meaning, 
suits your case; whether its rules of duty and its prudential max- 
ims will not help and direct you in deciding the point. Com- 



CASES OF CONSCIENCE. Ill 

pare the declarations of the word with the dispensations of 
providence towards yon; and thence learn what the Lord re- 
quires of you in your present circumstances. Be earnest with 
God, that his Spirit would bring such texts or truths to your 
mind, as may be proper to direct you; and that he would give 
you a true insight into them, and help your thoughts to apply 
them to your case, that you might rightly judge upon the 
principles of prudence and conscience. And thus you will 
experimentally prove what is that good, and acceptable, and 
perfect will of God; and will find the sacred oracles to be a 
light to your feet, and a lamp to your path. 

In all cases, keep up a reverence for the word and providence 
of God upon your hearts. Whatever these render unlawful 
or imprudent, look upon it to be against his will, and accord- 
ingly avoid it: and what these render necessary from conscience 
and prudence esteem it agreeable to his will, and comply with 
it accordingly: not merely as your choice, nor as invented by 
your prudence; but as the will of the Lord himself. 

In all cases have a steady eye to his glory. Let this be the 
grand view of your minds, the grand principle of your con- 
duct, and the grand spring of your actions. And if his glory 
and your real spiritual good lie uppermost in your minds, it 
will be a most useful, valuable, and effectual directory to your 
actions. Lay to heart that excellent caution, direction, and 
encouragement, which are found together in Prov. iii. 5, 6. 
Trust in the Lord with all thine heart, and lean not to thine 
own understanding. In all thy ways acknowledge him; ac- 
knowledge his word by consulting it, his hand of providence 
by observing it, his wisdom by admiring it, his sovereignty 
by acquiescing in it, his faithfulness by relying on it, and his 
kindness by being thankful for it: and he shall direct thy path. 

Finally, In every case, let it be your great concern and desire 
to behold God in covenant, as managing every providential 
circumstance in subserviency to his gracious purposes in Christ 
Jesus. He, as a covenant God, has committed the management 
of the kingdom of providence, as well as of grace, into the 
hands, the faithful, powerful, and gracious hands of our exalted 
lledeemer: for Christ has all the power both in heaven and 
earth; and this power is given him on purpose that he should 
give eternal life to as many as were given him. Beholding 
every circumstance as thus conducted by the Lord Jesus, in 
pursuance of the designs of the everlasting covenant, will alle- 
viate every trial, will sweeten every cross, and add a double 
sweetness to every providential favour. If Providence renders 
our present situation uncomfortable, a sight of God's love in 
Christ will make us contented till there be an opening for our 



112 CASES OF CONSCIENCE. 

escape. If Providence renders our abiding in our present 
state impracticable or unlawful, the viewing Jesus Christ at the 
helm of all affairs, will enable us boldly to venture out, in his 
name and strength, into any unknown or rugged path, which 
necessity or duty may drive us into. When two different 
situations are offered to our choice; here is now a trial of our 
love to G-od in Christ; for the Head of the Church brings his 
people into such a state of suspense, in order to try what influ- 
ence our love to his name, our regard to his word, and our 
view to his honour, will have upon the deciding our conduct. 
And, if we could always view such circumstances in provi- 
dence as trials of our choice, this very thought would be a 
great means of quickening and directing our way. If Provi- . 
dence keeps us for a time in such a state of suspense, we 
should look upon this as a trial of our patience, to see whe- 
ther we can wait upon the Lord, and believe in his salvation. 
Thus, whatever our circumstances are, a real belief of God's 
love and faithfulness to us in Jesus Christ, and a realizing 
view of providence as in his hands, will be found of eminent 
service to keep us close to our duty, and to keep us from enter- 
ing into any forbidden path: to keep our view upon the ho- 
nour of Christ, and to keep our faith from failing, our patience 
from being exhausted, and our souls from misinterpreting and 
misimproving the dispensations of Providence towards us. 



case xn. 

Should not a person who is not comfortably persuaded of his being 
a real Christian, abstain from the ordinance of the Lord's Supper, 
lost he should eat and drink damnation to himself? And, what 
method must that person take to satisfy a church of Christ of his 
being a real Christian, who cannot relate any particular experi- 
ence of the dealings of God with his soul ? 

These questions are of great importance, and therefore 
deserve a distinct consideration. They were occasioned by 
two letters sent to me, one of which is as follows, viz. 

" Reverend Sir, — I should be glad if you would resolve 
the following case, as soon as an opportunity will permit. 
A person has some hopes he has experienced a real saving 
change, and is therefore desirous of waiting upon Christ at 
his table; but is greatly discouraged, from a view of what 
the apostle says upon this subject, 1 Cor. xi. 27 — 29. This 
passage has occasioned the following thoughts, namely, If he 
has really experienced a saving change, he shall be saved, 
whether he is a partaker of this ordinance or not; but on the 



OASES OP CONSCIENCE. 113 

other hand, if lie should be deceived with regard to the state 
of his soul, he then must eat and drink damnation to himself, 
and so be excluded from even any future hopes of being saved 
at all? What, therefore, must he do in these circumstances?" 

This short letter expresses the sentiments of many a Chris- 
tian. The person who wrote it, is desirous of attending the 
ordinance of the Lord's Supper, but is not satisfied that he is 
a child of Grod, and is, therefore, afraid of eating and drinking 
damnation to himself. The word damnation fills him with a 
peculiar awe, and sets his soul a trembling. " Is this the con- 
sequence?" says he. "Oh! what shall I do? How must I 
act? Must I attend in these circumstances, when I know not 
but my soul may be ruined for ever? Is it not rather my 
duty to abstain from the ordinance, as it is not absolutely ne- 
cessary to my salvation? Here are two things that present 
themselves before me: (1.) I may be saved, and yet not at- 
tend at the Lord's table. (2.) I am not sure, but on attend- 
ing I may eat and drink damnation to myself. What, there- 
fore, must I do? ' ■ Thus we see the difficulty this person is 
under; to endeavour to remove which, and to quicken all that 
love our Lord Jesus Christ, to the cheerful discharge of their 
duty, I would, 

1. Inquire whether a person may not satisfy himself in ab- 
staining from the Lord's Supper, because it is not a saving or- 
dinance? This is too often pleaded as an excuse by those 
who come not to the table; but it will appear weak as well as 
ungrateful, if we consider these two things: — 

1. Though the Lord's Supper is not a saving, yet it is a 
useful ordinance. A person may be saved and never appear 
at the Lord's table. This consideration should be an encou- 
ragement to those who are deprived by the providence of God 
of the opportunity: but it should be no encouragement to neg- 
ligence, when we are called to attend. If it is not necessary 
to the being of a Christian, it is to his well-being. Some 
make a Saviour of it; they are never easy till they have had 
this ordinance administered unto them: as if the bare receiv- 
ing it were sufficient to wipe away every sin, and to entitle a 
person at once to the salvation of Christ. Others slight and 
neglect it. How happy to be kept from these two extremes! 
This ordinance was not designed to be a standing means of 
awakening and converting sinners, but it was of carrying on 
the work of grace in the heart, and of training up the soul 
for heaven. Particularly, it is designed to give us a greater 
hatred of sin, and fill our souls with a deeper humiliation for 
it. And this it does, as it exhibits all the riches of a Be- 
deemcr's love, all the glories of his cross. A view of these, 

10* 



114 CASES OF CONSCIENCE. 

under the influences of the Spirit, powerfully, though sweetly, 
works upon an ingenuous mind, and comes with an energy 
that nothing can withstand. " Oh," says the Christian, "the 
hatefulness of sin ! Canst thou love it, my soul? Canst 
thou fondly embrace and pursue it? melt, melt, my hard 
heart! Why dost thou not move to see thy pierced Saviour, 
a Saviour pierced for thee, pierced by thee? Dost thou not 
rise with resentment against the cruel and obstinate Jews, who 
thus put the Son of God to a painful and ignominious death? 
But oh, stop thy resentment against them, and look at home! 
Thy sins, my soul, were the murderers of thy Lord ! These 
were the nails that fastened him to the accursed tree! These 
the spear that wounded his side, that covered his body with a 
bloody sweat, and prepared the bitter cup he drank! weep, 
mourn, my soul! Be ever humble under a sense of sin, and 
dishonour not that Jesus, who loved thee and gave himself 
for thee!" 

Again; this ordinance tends to enliven and strengthen our 
graces, and to bring us to a greater conformity to God. When 
we are sitting and viewing the matchless love of Christ, it 
tends to fasten the deepest convictions of our obligations to 
him upon our minds, and to increase our love to him. It 
tends to strengthen our faith in him, under a sense of our guilt 
and unworthiness, to reconcile us to every difficulty, to quicken 
us when slothful, to restore us when wandering, to wean our 
affections from earthly things, and carry on the work of God 
in the soul. "Oh," says the Christian, "see what love! 
And shall I loiter thus? Shall I be so cold to Jesus? Oh, 
why does not the fire burn within me? Why so slothful? Up, 
my soul! and let thy Redeemer's glory be ever thy concern, 
as thy everlasting salvation was his." 

Again; this ordinance tends greatly to promote our spirit- 
ual comfort. Here, behold a Father's love! He parts with 
his only begotten Son, and delivers him up to an accursed 
death for us! Here, see the Saviour's heart, how much it is 
set upon our salvation ! View here the virtue, the glory of 
an infinitely atoning sacrifice! See justice sheathing its aw- 
ful sword, death and hell vanquished, the uttermost farthing 
paid, and all the blessings of salvation fully purchased ! Oh, 
here behold a righteousness provided, the promises confirmed, 
and grace and glory both secured to every chosen vessel! 
How animating, how comforting such a view! "Oh how 
glorious," says the Christian. "See, my soul, thy Saviour's 
love ! And wilt thou any more distrust him? View the tri- 
umphs of the cross ! And wilt thou any longer be afraid? 
0! what a foundation is here laid for a strong faith and a 
lively hope ! " 



CASES OF CONSCIENCE. 115 

Again; this' ordinance tends to increase our love to one 
another. It is a cementing ordinance. It cannot but raise in 
us a mutual affection, whilst we view each other as purchased 
by the same blood, members of the same body, and children 
of the same family. Thus, then, though it may not be abso- 
lutely necessary to our salvation to wait upon Christ at his 
table, yet it is necessary to our growth in grace, our greater 
comfort here, and fitness for a better world; and, therefore, it 
is our duty and privilege to appear amongst his people there 
But, 

2. Christ himself instituted this ordinance, and invites his 
followers to wait upon him here. What our Lord said to his 
disciples, he says also to us in this distant age, Do this in re- 
membrance of me. 1 Cor. ii. 24. And where is the expres-. 
sion of our love, where our gratitude, if we refuse to obey? 
" Oh," says the soul, " has my Redeemer commanded those 
that love him to wait upon him here? This command is 
enough for me; I cannot but obey. Who can resist his love? 
Who can hear the compassionate Jesus, who came and suf- 
fered death; who can hear him inviting his dear followers to 
his table, and say, I will not come, for I may be saved without 
it? How disingenuous is this!" What, has he who loved us 
so as to give himself for us, called us? And will you not obey 
his call, because you may get safe to a better world, and yet 
never attend to this ordinance? Where is your concern to 
honour your Redeemer? These hints, I hope, are sufficient 
to show the weakness of this argument, the Christian is so 
ready to make use of, for his neglect of this institution, and to 
stir him up to a diligent and cheerful discharge of his duty, 
that he may glorify his once dead, but now exalted Saviour, 
and gain some saving advantage to his own soul. I now pro- 
ceed, — 

II. To consider the other objection which our friend makes 
to his waiting upon the Lord in this ordinance, viz., a fear lest 
he should eat and drink damnation to himself. This objection 
seems to lie in your mind, my dear Christian friend, thus:— 
"If I should eat and drink unworthily, I shall eat and drink 
damnation to myself; and I am not sure that this will not be 
the case; therefore shall I attend when the consequences may 
be so awful? Oh, that word damnation, it strikes me with a 
peculiar terror! " Thus the greatest stress appears to be laid 
upon this alarming word. If, then, I can set this circum- 
stance in such a light as to remove these distressing fears, I 
hope the case will be in some measure resolved. That this 
may be done, I would consider, what that unworthy eating 
and drinking is, which is brought in as the cause of this 
damnation, and then the damnation itself. 



116 CASES OF CONSCIENCE. 

First, Let us inquire what it is to eat and drink unworthily. 
He that does so, attends upon this ordinance in a manner and 
with ends and views different from those for which it was ap- 
pointed. This was the case with the Corinthians, 1 Cor. xi. 
18 — 22. They had not the glory of Christ in view when they 
met together to administer this ordinance. They fell into con- 
tentions and confusions, so that there could not be that har- 
mony which was necessary to be found in a church sitting 
down together at the Lord's table. They came not to view 
the body and blood of Christ, or to remember his matchless 
love, but to satisfy their craving appetites, and refresh ani- 
mal nature; and they were so disorderly, that some even eat 
and drank to an excess, whilst others had not enough to satis- 
fy their hunger. Thus we see what it is to eat and drink 
unworthily, viz., when we attend in an irreverent, disorderly, 
and carnal manner, and for ends different from those for 
which the ordinance was appointed by our Lord; when we 
prostitute it to some earthly purposes, and have no regard to 
the frame of soul in which we attend, or to the great ends 
to be answered by it. 

Secondly, Let us now consider what this damnation is. 
And, 

1. Taking the word in the most awful sense, as signifying 
eternal condemnation, it should not deter us from waiting upon 
Christ in this ordinance. In this case, it does not signify, that 
there is no forgiveness after an unworthy receiving. Many 
have sat down at the table of the Lord, who were enemies to 
him, and yet have afterwards been the triumph of sovereign 
grace. Thus, ye timorous souls, who are so often distressed 
with a view of this awful word, and entertain from hence such 
solemn thoughts of this ordinance, see, here is nothing to af- 
fright you from this, any more than from any other sacred in- 
stitution. You may as well not read, hear, or pray; because 
if these are not the means of your salvation, the consequence 
will be your damnation. Doubtless, all the ordinances the 
impenitent sinner has attended upon, will appear against him, 
and increase his misery in the infernal regions. But this 
should not drive us from the house of G-od, but fill us with a 
serious concern that our waiting upon G-od may be effectual to 
bring our souls to Jesus Christ. But, 

2. The word damnation is to be taken in a softer sense. As y 
(1.) It signifies temporal judgments or afflictions, Luke 

xxiii. 40, and xxiv. 20. 1 Pet. iv. 17. Thus the apostle 
explains it, when he adds in the next verse, " For this cause 
many are weak and sickly among you, and many sleep." As 
if he had said, as you come to the table of the Lord in so dis- 



CASES OP CONSCIENCE. 117 

orderly a manner, and have perverted the end and design of 
this ordinance; so God has manifested his displeasure, by lay- 
ing his hand upon you, insomuch that many of you are in an 
unhealthy, feeble, and sickly condition, and many have been 
removed out of time into eternity. Thus this word damna- 
tion carries nothing frightful in it. 

(2.) It signifies here such afflictions as are a means of our 
spiritual good. Thus says the apostle, verse 32, "But when 
we are judged we are chastened of the Lord that we may not 
be condemned with the world." That is, when we are thus 
under outward afflictions, we are mercifully chastened and 
gently corrected of God, that we may not continue prosti- 
tuting his sacred ordinances to the vilest purposes, and so be 
condemned with the world; but that we may be convinced, 
humbled, and reclaimed. Thus these considerations take 
every frightful idea from the mind, viewing this formidable 
word, and consequently tend to remove those distresses and 
discouragements occasioned by it. 

Some perhaps .may say, this is encouraging indeed! You 
say, a person's unworthy receiving does not expose him to 
eternal damnation, but only brings upon him a few temporal 
afflictions, which are in reality blessings : so that by this you 
give encouragement to persons to come and trifle with this sa- 
cred ordinance. God forbid, that I should have such a view 
as this ! This, I am certain, is far from being the conclusion 
a real Christian will draw from what has been said. To do evil, 
that good may come, is not the character of a true follower of 
Jesus. Because God only gently chastises and corrects our neg- 
ligence and slothfulness, and makes these corrections a means 
of our spiritual good, shall we therefore rush boldly upon this 
ordinance? No. What has been said only tends to remove 
the distressing fears of the Christian about the word damna- 
tion; and to encourage him to come to the table of his Lord; 
and does not promote a carelessness of spirit, nor will have this 
influence upon a mind under the power of Gospel truths. 

Come, then, ye fearful souls who start at the mention of this 
ordinance. Do you not love Jesus? Have you not made 
choice of him as your Saviour? Would you not love him 
more, and be brought into a greater conformity to him? You 
are the very persons Christ invites. Would you prostitute 
this ordinance to any vile earthly purpose? Would you cat 
and drink in a- disorderly and indecent manner? No. You 
would come to remember the love of a dying Redeemer, and 
to view all that is here exhibited: you would come to be quick- 
ened, to behold a suffering Saviour, to admire the riches of 
distinguishing grace in the sacrifice of the Son of God; but 



118 CASES OP CONSCIENCE. 

you are afraid you are unworthy, unfit persons to make 
such an approach to God, and be indulged with such a privi- 
lege, If it be thus with you, do not be discouraged. Ven- 
ture near your Redeemer. Come humbly to view your ex- 
piring Lord, and to plead and rest upon his atoning sacrifice, 
and you will be far from eating and drinking damnation to 
yourselves. If you were to come for some selfish ends, as the 
way to worldly advancement or profit, and to pay no regard 
to the body and blood of a Saviour, you might have reason 
to conclude you were unworthy receivers. But, if you have 
an humble sense of your sinfulness, if you desire to come look- 
ing to Jesus, that you may be strengthened, sanctified, and 
quickened; you need not be afraid, but come with liberty and 
cheerfulness. He that has invited you, will make you wel- 
come, and carry on his work in you by all the ordinances he 
has appointed. 

Thus I have endeavoured to answer the first question. 

Since I received this, the second question was sent me, 
which I thought not improper to add here. " A person looks 
upon it as his duty to wait upon Christ in this ordinance; but 
the church with whom he would walk, requires him to give 
an account of the dealings of God with his soul. As he can- 
not relate any particular experience of this, so he wants to 
know what he must do in this difficulty." 

This, you see, is a general question, and leaves us at a loss 
to know wherein the particular difficulty of this person lies. 
I shall therefore endeavour to state it in two or three differ- 
ent views, and then show what a person must do to satisfy a 
church in such circumstances. 

You are desirous of waiting upon Christ in all the ordi- 
nances of his house; but you cannot relate any experience of 
God's dealings with you, so as to give the church satisfaction 
in admitting you to the enjoyment of such a privilege. Per- 
haps you mean by this that you cannot relate the particular 
time and circumstances of. your conversion. This was the 
case with many of those happy souls, who are now standing 
before the throne of God; and I doubt not, but it is thus with 
many of those, of whom the churches of Christ are composed 
here. Some, God sanctifies from the womb; in others, the 
change, though effectually made, yet it is done imperceptibly. 
To inquire of such an account of their conversion, or to refuse 
them, because they are incapable of giving it, is what no church 
of Christ has a right to do, and therefore should be no stum- 
bling to you. 

Again; perhaps you have had no extraordinary remarkable 
circumstances, in the course of your experience, to relate to 



CASES OF CONSCIENCE. 119 

the church; and this therefore may involve you in some diffi- 
culty. God does not deal with all his people in the same way. 
Some are led smoothly and silently on from step to step. 
They are savingly enlightened, and brought to Jesus, are car- 
ried on through the divine life, and get safe to glory, without 
any noise, or any thing very remarkable in their experience. 
They appear to be almost always the same, and yet go on from 
strength to strength. This may be your case, my friend. 
Others can. give an account of great distresses, great consola- 
tions and enjoyments, great meltings of soul in ordinances and 
duties, &c. And because you cannot do the same, you are 
afraid you have no real experience of renewing grace. You 
have but very little to say, and that to no purpose, in your 
own apprehensions. But consider, those accounts are not al- 
ways genuine, that appear to be the most striking; nor do those 
always turn out eminent Christians, who are so long and so 
circumstantial in their declarations. But your question re- 
turns. What must you do in your present case? 

1. If you cannot remember the time and circumstances of 
your conversion, and how the work has been carried on, in- 
quire into the evidences you can give of a change, and relate 
them to the church. You know, my friend, whether you have 
made a practice of sinning or not; whether sin has been the 
object of your delight. If this has been the case, you have 
no experience of the grace of God. But, if you hope it has 
been your concern to hate sin, to have your corruptions sub- 
dued, and to have your heart cleansed from those secret evils, 
which have appeared detestable to you, and have caused you 
daily to mourn before God; if you have striven and prayed 
against them, and longed for deliverance from them; you have 
a comfortable evidence of your being a Christian indeed. 

Again; Have you been diligent in the use of those means 
God has appointed? And what are your views herein? Is it 
to atone for sins you have committed, to establish a righteous- 
ness to justify you before God, or to answer some selfish pur- 
poses? You have then no reason to conclude that you are a 
Christian. But, if it has been out of obedience to the com- 
mand of God, to meet with him, to feel the quickening, sanc- 
tifying influences of the Spirit, and to be fitted more for hea* 
ven, this is another evidence of your having received the 
grace of God. 

Again; Is Christ precious to you? Have you committed 
your soul, so far as you know yourself, into his hands? Do 
you see a suitableness in all his characters? In fine, is he 
your all and in all? Never say then that you have no saving 
experience; for what is this? Go, my friend, and tell the 



120 CASES OF CONSCIENCE. 

church, that though you are not able to fill up a sheet with a 
long detail of remarkable circumstances, yet you hope you see 
yourself guilty: you hate sin, have fled for refuge to Jesus 
the Mediator, and have left your soul with him; that he is pre- 
cious to you, you have taken him for your Lord, your portion, 
your all, and desire to bear his image, and to live to his glory. 
Is not this enough to give satisfaction? But perhaps you 
cannot positively say this is the case with you. You are un- 
der great fears, lest your heart should deceive you. Declare 
your fears then, as well as your hopes, and leave your case to 
the decision of the church, praying that they may be guided 
in their duty towards you. 

2. Examine the present frame of your soul with regard to 
this ordinance. You say you have no account to give of G-od's 
dealings with you, and yet you are convinced that it is your 
duty to wait upon Christ at his table. Now if you have no real 
experience of the grace of Glod, you have no proper claim to this 
privilege. I would ask you, therefore, and would beg you to 
ask yourself, whence it is that you are satisfied that it is your 
duty? A due examination of this, will, in some measure, lay 
before you the ends you have in view in desiring to attend this 
solemn institution, and be a means of furnishing you with 
something to say to the church to direct them as to your ad- 
mission amongst them. Do you apprehend, then, it is the 
duty of every common professor, and therefore yours, to ap- 
pear at the Lord's table? If this is all we have to say, we are 
guided by a blind and ignorant zeal. But further, are you de- 
sirous of coming to this ordinance, as you will be hereby more 
peculiarly entitled to the divine favour, or that it will gain you 
reputation amongst those you converse with? This shows 
you how much you are acquainted with the nature of the ordi- 
nance, and the Grospel method of salvation, and that it is far 
from being your duty to attend. I would hope better things of 
you, my friend. But whence is it, then, that you see it your 
duty? Have you any reason to hope that you have given up 
yourself to Jesus Christ, and do you see your presence at the 
table necessary to testify your love publicly to him? Do you 
look upon it as useful to quicken, strengthen, and comfort your 
soul? Do you see any excellency in it, as being peculiarly 
adapted, and made effectual, by the Spirit, to crucify our lusts 
and corruptions, to enliven our graces, to kindle a fire of love to 
Jesus, and help to keep alive a sense of our obligations to him? 
In fine, do you desire to come here, that you may view a cruci- 
fied Saviour, feel the influences of his love more on your heart, 
and be engaged to a more lively obedience? Do you desire to 



CASES OF CONSCIENCE. 121 

come as a miserable; guilty, naked creature to Christ, as exhi- 
bited in this ordinance, to plead his sacrifice, and to lie at the 
foot of his cross mourning for your sins? These are views 
suitable to this institution, show that you are a Christian in- 
deed, that you have a real experience, and that you have a right 
to all the privileges of Grod's house. To sum up all, if this 
is the case with you, God has been manifesting himself to your 
soul, as he does not to the world, and you have reason to be 
abundantly satisfied. Gro then, and tell the Church what you 
have seen, what you have felt, what is your present frame, what 
the foundation of your hopes, and what your trust, what your 
desires, your ends, your views are; and all this, I doubt not, 
will appear to them as a sufficient evidence of a work of grace 
in your heart, and, therefore, of your right to all the ordi- 
nances Grod has appointed. 



' CASE XIII. 

How may we distinguish, the suggestions of Satan from the corrup- 
tions of our own hearts ? 

This question is taken into consideration in consequence of 
a letter lately received, wherein it was put almost word for 
word. And certainly it is of great importance, that a question 
of this nature should be seriously and solidly answered, in or- 
der to prevent some very uncomfortable or very delusive mis- 
takes, which different persons are apt to run into. For there 
are some, who awfully deceive themselves by casting all their 
sinfulness from themselves, and charging it upon the devil; 
while there are others, who frequently distress themselves un- 
necessarily, by laying to their own charge all the evil which 
they feel in themselves. The unrenewed person is most apt 
to run into the former mistake, while the serious Christian is 
most ready to indulge the latter. Those who know not the 
plague and corruption of their own hearts, are certainly in 
great danger of deluding themselves; while those who see 
their own sinfulness and corruption are frequently under a 
temptation to distress themselves. The carnally secure per- 
son, when he has been carried into some enormity, which galls 
his conscience or damages his reputation, is strongly inclined 
to seek after all manner of excuses for himself; and among the 
many methods which the pride and corruption of his heart take, 
this is one, namely, to charge the fault upon Satan, in order to 
discharge himself from it, and ease his mind under the guilt of 
it. But surely this is a sad way of acting; and we have reason 
11 



122 CASES or CONSCIENCE. 

to think that the devil is verily innocent of many of those things 
which are laid to his charge. But we find the serious soul is of 
a contrary disposition: knowing himself to have all manner of 
sin in him, he is therefore apt to charge himself with almost 
every thing: from whence it appears, that it is one artifice of 
the devil to suggest evil thoughts, and then to persuade the 
gracious person that he is chargeable with them; and if he can 
prevail upon the poor believer to take those charges home to 
himself, this produces the most melancholy distress, and has a 
tendency to drive him to despair. And I doubt not, but many 
gracious persons have been brought almost to the very borders 
of desperation, by being inclined to charge themselves with 
what was not properly their sin, but was only their affliction. 

The foregoing thoughts make it appear very evident, that 
this question should be attended to with great diligence. 
And if I can be a means of giving a satisfactory solution to 
the important query, it may, by the blessing of God, be a 
happy means of rousing the carnally secure, and of comfort- 
ing the distressed believer. 

In order, therefore, to introduce a proper answer to this 
question, it will be needful to premise two or three things. 

1. That our own hearts can tempt us to the worst of sins, 
even without the concurrence of the devil. There is nothing 
too bad, vile, or abominable, for our corrupt hearts to sug- 
gest to us: for our Saviour tells us, that "out of the heart 
proceed evil thoughts, murders, adulteries, blasphemies," and 
the like. Matt. xv. 19. And the apostle James confirms this 
awful truth, by telling us, James i. 14, 15, "That every 
man is tempted, when he is drawn away of his own lust and 
enticed." So that there is great need to be attentive 
to, and watchful against, the first risings of our depraved 
nature. 

2. That Satan may suggest evil thoughts to us, even with- 
out the concurrence of our own hearts. This was indubitably 
the case with our Lord Jesus Christ, who, though perfectly 
free from sin, was tempted to the vilest iniquity in the wilder- 
ness, as is recorded, Matt. iv. 3 — 10. And thus it was like- 
wise with respect to our mother Eve, when Satan made his 
first attack upon her. And I doubt not but this hath been 
the case with many true believers, as will be made evident 
in the sequel of this discourse. 

3. That sometimes both Satan and our own hearts concur 
to produce the same evil thoughts within us. Sometimes our 
own corrupt hearts are first in the sin; and then we may be 
said to tempt the devil to tempt us. Thus it was with the 



CASES OP CONSCIENCE. 123 

Corinthian converts, 2 Cor. xi. 3 : "I fear lest by any means, 
as the serpent beguiled Eve through his subtilty, so your 
minds should be corrupted from the simplicity that is in 
Christ." For we find that these Corinthians had been pre- 
ferring one Gospel minister to another, by regarding the 
oratory of speech, and by having itching ears. This, it is 
evident, was their own fault; and from hence we find, that 
Satan takes a handle to draw them off from the true simpli- 
city of the Gospel. At other times Satan is first in the evil, 
by suggesting wicked thoughts to the mind, which are suited 
to our nature and corrupt disposition. He takes advantage 
of our circumstances and tempers, and then our hearts readi- 
ly fall in with the suggestion; and so we are beguiled and 
betrayed; and in many cases Satan and corruption so concur 
together, that it is difficult to know which is first, or which 
has the greatest influence unto the sin committed, or the cor- 
ruption indulged. 

But I apprehend that by the following rules we may in 
some measure know, when Satan has the chief or only hand 
in the temptation. 

1. When the temptation is unnatural, or contrary to the 
general bias or temper of our minds. We know that every 
person has a disposition to some sin more than others; and 
this is the sin that most easily besets us, as it arises from our 
natural temper. Now observe, when a temptation falls in 
with this disposition, it is difficult to know whether it arises 
from Satan or ourselves: but sometimes persons are tempted 
to what is directly contrary to this general bias. In the 
former case, we ought to be very cautious, lest Satan should 
get advantage of us, and we be ignorant of it; but, in the 
latter case, it is very evident, the temptation must be chiefly 
or only from the devil. We have a remarkable proof of this 
in Peter, who was rather inclined to an over-heated zeal for 
Christ and his cause; and yet we find him betrayed into the 
contrary sin, namely, the most abject cowardice: which we 
find expressly ascribed to Satan, Luke xxii. 31; " Satan hath 
desired to have you, that he may sift you as wheat." 

2. When the temptation is opposite to the present frame 
of the mind, then there is reason to think that Satan has a 
hand in it. The soul of a believer, we know, is in very dif- 
ferent frames at different seasons; being sometimes more 
carnal, and at other times more spiritual; sometimes more 
comfortable, and at other times more dejected. Now, if a 
temptation falls in with the present temper of our minds, it 
is very likely our own hearts have the chief agency in it- 



124 CASES OF CONSCIENCE. 

For instance: if when we are in a comfortable frame, we are 
tempted to presumption, or if in a dejected frame, we are 
tempted to despair. Not but that Satan may have a great 
influence even in this case, though more undiscernible; as 
we see in the Corinthian church, where we find that the 
church was brought into an utter detestation of the sin of 
the incestuous person: but Satan takes advantage from hence 
to drive them into extremes, to swallow up the excommuni- 
cated person with over much sorrow, which is ascribed to 
the devil, 2 Cor. ii. 11; "Lest Satan should get an advan- 
tage of us; for we are not ignorant of his devices." On 
the contrary, it is very apparent, that Satan has the chief 
hand in the temptation that runs counter to our present 
frame. For instance: if profane thoughts are injected into 
the mind, when we are in a devout frame; or if presump- 
tuous thoughts come in, while we are in a disconsolate frame; 
or despairing thoughts are injected, when our minds are in 
a comfortable and spiritual frame; — in either of these cases, 
it seems evident, from the nature of the thing, that Satan has 
the chief influence. 

3. When the temptation itself is irrational, being contrary 
to whatever we could imagine our minds would suggest to 
us; here is reason to think that Satan has the chief agency. 
As supposing a serious Christian is tempted to disbelieve the 
Bible, or to call in question the very being of a God, or is 
hurried on towards some unnatural crimes; such circum- 
stances as these are plain intimations, that the cause is rather 
the temptation of Satan, than our own corruptions. 

4. When the temptation is detested in its first rising or ap- 
pearance, it is a sign Satan has the chief hand therein. For 
when our hearts tempt us to any thing, the temptation is at- 
tended with a secret delight at its first rising, because it is 
suited to our natures and wills; and we cannot but feel a 
pleasure in the suggestion itself, because it proceeds from 
ourselves. But when an injected thought is abominable in 
our sight, and detestable to our souls, at its first appearance, 
and is an affliction and burden, rather than a gratification; 
this is an indication that it comes from Satan. As in the case 
of our mother Eve; who, though she was at length overcome 
by the temptation, yet, at its first appearance, her heart dis- 
liked and rejected it. And it is a comfortable reflection to 
remember, that while this detestation remains, it is a sign 
that nothing in it is to be laid to our charge. 

5. When the temptation is violent, it is another indication 
of Satan's agency. We are perhaps hurried on with a kind 



CASES OP CONSCIENCE. 125 

of impetuosity, and urged to commit a sin in the utmost haste. 
The temptation says, "you must do this," and the suggestion 
will not allow us time to think, but drives us on, nolens volens, 
into the iniquity. And what can we judge from such an 
experience as this, but that we are under some evil influence 
from the wicked one? 

Further, perhaps the suggestion pursues us from day to 
day; we want to get rid of it; we strive, we pray against it, 
but still it follows us, and will not take a denial; but is 
forcing, rather than persuading us into the abomination 
tempted to; this likewise is another plain indication of Satan's 
agency. 

I would finish these remarks with a particular thought, 
that reaches to all the foregoing heads, and which, from the 
nature of the thing, appears to be an evidence of Satan's in- 
fluence; and that is, the temptations being external, or from 
without. And here I must desire every one to look distinctly 
into his own experience, to find out the difference between 
what proceeds from within, and what comes from without. 
You may easily know in what manner your own thoughts usual- 
ly arise: you may, as it were, feel them coming forth from 
your own hearts; and so by this inward feeling they appear to 
be from within. But at other times the thoughts seem to be 
produced from an impression upon you; they are darted into 
your minds, rather than proceed from them. This I must 
leave to every one's attentive observation of himself; hoping, 
that by a frequent inquiry, you may be able, from your own 
experience, to distinguish the one from the other. And if 
you have clear reason to think, that the evil thoughts are in- 
jected into, and not produced from, your minds, you may 
safely ascribe them to the agency of Satan. For he has not 
immediate access to your hearts, but can only work upon the 
imagination, and so dart, or suggest thoughts to the mind. 

Having thus endeavoured to give as clear and as scriptural 
an account as I can of this intricate matter, let me conclude 
with a few advices and directions. 

1. Take heed and do not charge all upon Satan. This is 
too common a case, especially among those that have not the 
fear of Grod before their eyes. When I hear persons continu- 
ally casting the fault of their sins upon the devil's temptations, 
and suggestions, I cannot but suspect that such arc awfully 
ignorant of themselves, have never yet known the corruptions 
of their own hearts, nor seen the excellency of Jesus Christ. 
But if persons arc inclined seriously and conscientiously to 
take the whole fault unon themselves, this is an error on the 

11* 



126 CASES OF CONSCIENCE. 

right hand; for it is a great sign of a tender conscience to 
take too much to ourselves, rather than too little. And 
doubtless every one that has truly seen the plague, deceitful- 
ness, and corruption of his own heart, will be rather inclined 
to suspect himself, than strive to pacify his conscience, by 
laying the guilt upon Satan, or any other. But you will per- 
haps say, "How shall I know when to charge any thing upon 
myself, and how far am I personally guilty of what I find 
working in me, or injected into my mind?" I answer; you 
need not be much at a loss upon this head; for I must tell 
you in real faithfulness, that you are to charge every sugges- 
tion upon yourselves, as your own fault, so far as you your- 
selves are either active in them, consent to them, or feel any 
pleasure in the reception of them; yea, so far as you do not 
seriously and heartily oppose them, so far you bring blamo 
and guilt upon yourselves. But yet, 

2. Do not charge all upon yourselves. This advice I have 
to recommend unto all those that are perpetually troubled 
with, and perplexed by, those workings in their minds, which 
are exceedingly grievous and offensive to them. Art thou, 
poor soul, troubled with blasphemous thoughts, or dost thou 
find thyself hurried on into that which is contrary to the 
frame of thy mind and the temper of thy heart? Remember 
for thy comfort that these things are only to be viewed as 
afflictions, and that they will not be imputed to thee as sins. 
Thou art ready to say, indeed, "Oh! lam filled with so 
many evil thoughts, with so many blasphemies against God, 
with so much questioning about the truth, that surely my 
heart must be very bad, and my case very desperate, surely 
never a poor sinner was ever so vile as I am!" And is this 
the language of thy soul? Remember this very complaint is 
a happy token that these things are not to be laid to thy 
charge; neither will they be imputed to thee by Him who 
knows the secrets of all hearts. The great and gracious God, 
that sees all the ways and workings of the wicked one, and 
knows the workings and strugglings of thy heart against 
his violent and abominable suggestions, will have compassion 
upon thee; will consider thy frame, and resent the indignities 
-that are offered to thee by Satan, as if done to himself. And 
thou hast great reason to bless God under all this spiritual 
affliction, if thou art enabled still to withhold the consent of 
thy will, and still to abhor and detest those suggestions from 
thy very heart. Let these thoughts encourage and excite 
thee to go on resisting the devil, being confident in the faith, 
and he will flee from thee. 



CASES OE CONSCIENCE. 127 

3. When you find, upon examination, that it is difficult or 
impossible to decide from whence the temptation comes, it is 
the best way to take the fault of it upon yourselves. Some- 
times experiences of this kind are so intricate, that we can- 
not come to any certainty, whether Satan or our own hearts 
have the chief hand in the present evil. Now I apprehend 
that in such cases we need not be too curious to know whe- 
ther Satan began first, or our own hearts: for whatsoever it 
be, or from whencesoever it may first come, yet it is our own in 
the event, if it suits our natural inclination, if it falls in with 
the temper of our own minds, and is received with any de- 
light in our souls. Besides, it is a general rule which we 
may always take; namely, that whatsoever is difficult to be 
known, it is of very little importance to decide it. And we 
maybe very sure it is so in the present case, because that which 
renders it difficult to make the distinction, is the coincidence 
of our own hearts with the temptation. Perhaps some per- 
sons may be for indulging a curiosity of mind in solving 
this question, and so may spend their time and thoughts in 
inquiring which is most guilty, Satan or themselves: where- 
as, their thoughts and time would be better employed in 
humbling themselves for the share their own hearts have 
in the iniquity, and in setting about to resist the tempta- 
tion. 

4thly and lastly. Remember, that neither temptation nor 
corruption can bar up the door of hope, or be a sufficient rea- 
son for any soul to sink into desperation. This I speak for 
the encouragement and direction of those who are perpetually 
entertaining gloomy thoughts concerning themselves, because 
they feel so much corruption working, or find themselves so 
much under the power of temptation. Many serious persons 
are continually poring upon themselves, and complaining un- 
der their burdens to such a degree, as to prevent them from 
taking the comfort, and embracing the hope, which the Gos- 
pel holds forth. Let this, therefore, be a general rule with 
you, that whatsoever corruptions are seen and lamented, and 
whatsoever temptations are felt as a burden, be they ever so 
bad, they can be no reason for discouragement. Though you 
may be continually buffeted by Satan's temptations, or con- 
tinually distressed by the rising of your own corruptions; yet 
still remember the hope of the Gospel is gloriously full, and 
completely free; so free, that the corruptions of your hearts 
cannot destroy it, nor the temptations of Satan deprive you of 
a right to lay hold of it. Nay, the more violently thou art 
tempted, and the more thou scest thyself corrupted, the 



128 CASES OF CONSCIENCE. 

stronger is the call upon thee to fly to the Lord Jesus Christ 
for strength both against sin and Satan; for the Lord Jesus 
Christ is a ready succour to all such as are hurried and per- 
plexed either by their internal or external enemies. Such 
as these are the very persons that Christ has promised to save, 
for it is said, Psal. lxxii. 13, 14; He shall spare the poor and 
needy, and shall save the souls of the needy. He shall re- 
deem their souls from deceit and violence; and precious shall 
their blood be in his sight. Believe, therefore, this gracious 
promise, and lay hold of it for thyself; and thou mayest then 
be sure of this, that the God of peace will bruise Satan under 
thy feet shortly. Rom. xvi. 20. 



CASE XIY. 

How may a person know when he has the assistance of the Spirit of 
God in prayer ? 

It is not one of the least of our privileges to have the Spirit 
promised as a Spirit of grace and supplication, Zech. xii. 10; 
and to have encouragement to expect his assistance in our 
approaches to the throne of grace. And it is of great im- 
portance for the Christian to know that he has the Spirit 
with him in prayer; as it has a peculiar tendency to satisfy 
him that he is a child of Grod, gives him hopes of acceptance, 
and is a means of promoting a steady dependence upon him, 
and encouraging his expectations of all suitable supplies from 
him. 

Now the Spirit is not always equally present with us in 
the duty of prayer. We often provoke him to leave us in 
some measure, that he may try and humble us; and then how 
heavily do we go on! We perform the outside of the duty, 
but we are strangers too much to the spirit and life of it. 
The Spirit indeed is often present with the Christian, and he 
perceives it not. That we may therefore be able to distin- 
guish aright here, is our present inquiry. 

Here I shall only mention three things, from which I ap- 
prehend we may conclude whether we have the Spirit or not 
in prayer, viz. we may know it from the spiritual light and 
discerning he gives us of spiritual things — from the manner 
and frame in which he enables us to pray — and from th* 
ends we have in view in the duty. 

I. The Spirit, as a Spirit of prayer, opens to us a view of 
those great and important things, which it is necessary w$ 



CASES OF CONSCIENCE. 129 

should know, that we may pray aright. This appears in two 
things: in opening our eyes, and giving us a sight of our va- 
rious wants : and in setting before us the nature, variety, and 
excellency of those blessings that are suited to our circum- 
stances. 

1. The Spirit opens our eyes, and gives us a sight and 
sense of our various wants. The Spirit in prayer acts as a 
Spirit of illumination. He first gives us a view of our state, 
and then affects our minds with it. He opens to us our 
hearts, and discovers those things that would otherwise have 
lain concealed. He impresses upon us a sense, and gives us 
a view of our guilt, shows us the awful demerit of sin, and 
the numberless instances in which we have been chargeable 
with it: so that, to use the apostle's language, "Sin revives, 
and we die." Rom. vii. 9. We see ourselves lost and undone 
without an interest in pardoning mercy. The Spirit brings 
to our view those secret evils of pride, lust, vain thoughts, 
wanderings in duty, and other heart sins, which escape the 
notice of the unrenewed sinner. He shows us how filthy our 
natures are, and what need we stand in of sanctifying grace. 
He lets us see the imperfections of our best duties, and there- 
fore how insufficient to justify us before God. He discovers 
to us the power sin has within us, and our weakness and in- 
ability to withstand its opposition, and keep on in our Chris- 
tian course. He shows us our nakedness and poverty, our 
weakness and folly, our blindness and stupidity; and all to 
sink us in our own esteem, and to stir us up to seek him in 
whom all our help is found. This therefore is a necessary 
part of the Spirit's work. But, 

2. The Spirit sets before us the nature, variety, and excel- 
lency of those blessings which are represented in the Gospel. 
Does he show us our guilt ? He shows us . pardon too; by 
whom it is purchased; and how it is to be had; viz. in an 
application by faith to Jesus Christ. Does he set before us 
the sins of our services ; the depravity of our natures, our 
weakness, folly, and emptiness ? He at the same time directs 
us to an infinitely pure and everlasting righteousness to justify 
us, grace purchased and prepared to sanctify us, strength to 
preserve us, treasures of wisdom and knowledge, and an in- 
exhaustible fulness in our exalted Redeemer, to supply every 
want. He opens to us the promises of the Gospel, and shows 
us their fulness and glory. And finally, he gives us a view 
of that great salvation exhibited in the Gospel, the blessings 
of which it consists, their riches, suitableness, and excellency; 
and all to direct our petitions, and add fervency to our de- 
sires. Through ignorance, we are often ready to ask amiss; 



130 OASES OP CONSCIENCE. 

to be importunate for a temporal blessing, when we should 
rather have had our eyes fixed upon those of a spiritual nature. 
It was ignorance that made the mother of Zebedee's children 
ask that her sons might sit, the one on the right hand, and 
the- other on the left hand of Christ in his kingdom. Matt. 
xx. 21. This part of the Spirit's work, therefore, is of great 
importance; and if, when drawing near to God, we have had 
a view of our guilt, vileness, weakness, &c. and of the glories 
of the Gospel, the blessings of the everlasting covenant, and 
the fulness that is in Christ, we have reason to conclude that 
the Spirit was with us. 

II. We may know in some measure whether we have the 
assistance of the Spirit or not, from the frame of soul in which 
we pray. As, 

1. If we have the Spirit with us, we are in the most hum- 
ble frame. Thus, when Abraham was pleading for Sodom, 
G-en. xviii. 23 — 32; with what humility did he do it; what 
awe and reverence filled his soul at a view of the infinite ma- 
jesty of that God he was speaking to; and how did he admire 
his amazing condescension in admitting such a weak imperfect 
creature to stand before him ! A proud spirit is an abomina- 
tion to the Lord, and contrary to the spirit of the Gospel. 
When a Christian comes under the influence of the Spirit to 
the throne of grace, what a sense has he of his vileness, his 
ingratitude, his unworthiness of every mercy! How ready to 
renounce all his own righteousness, and reckon them but as 
filthy rags! How willing to receive salvation as a free gift, 
and to admire infinite rich grace in the bestowment of it! 
This, this is the frame that shows the Christian, and runs 
through all his duties, when the Spirit is with him. See him : 
there he is, falling down before God. View his humble pos- 
ture, an emblem of the deeper humility of his soul. Hear his 
confessions, how he laments his numerous backslidings, chides 
his slothful soul, and dares not even lift up his eyes to heaven : 
but when he does, how sweetly does he admire divine grace 
to such a wretch! Oh, he sinks into nothing! What is his 
errand! See how humbly he delivers it! He dare not dic- 
tate to God. Has he an affliction in prospect, or is he actually 
under the exercise of one? Though he would rejoice to have 
the one averted, and the other removed, yet he desires to be 
all submission; and therefore you hear him saying, "Father, 
if it may be for thy glory, lot not such an affliction come upon 
me, or take away this thorn in the flesh; yet shall I presume 
to direct thee? No, like my dearest Lord, I would say, Not 
my will, but thine be done/' Matt. xxvi. 39. Thus Eli re- 
ceived the news from Samuel concerning his children. 1 Sam. 



CASES OE CONSCIENCE. 131 

iii. 18. And thus David committed himself and his affairs 
into the hands of Grod, when xibsalom, in a most unnatural 
manner, rose up against him, and obliged him to go out of 
Jerusalem. 2 Sam. xv. 25. When a son comes in this hum- 
ble frame to the throne of grace, it is a sign that he has 
the Spirit of Grod with him. 

2. We may conclude that the Spirit of Grod is with us, when 
we are enabled to pray with continued earnestness and impor- 
tunity. The Spirit is said to make intercession for us with 
groanings which cannot be uttered, Rom. viii. 26; intimating, 
that our desires are sometimes so strong, that we cannot find 
suitable words to express them by, and therefore utter them 
by groanings and broken sighs. Have you not found such 
seasons, when your souls were filled with such breathings after 
Grod, that you could not express them? This seemed to be 
the publican's case. He had such a sense of his filthy, mise- 
rable condition, and such desires after salvation, that he could 
not properly utter them. He opens his heart first by outward 
signs, and then in those short but comprehensive words, 
"Lord, be merciful to me a sinner.'' Luke xviii. 13. The 
Christian oftentim3S, under temporal or spiritual difficulties, 
comes and pours out his heart with a peculiar degree of ear- 
nestness, as the disciples did, when they came and awoke their 
Master, saying, "Lord, save us; we perish." Matt. viii. 25. 
The words point out a peculiar eagerness and vehemency, a 
mind in distress, having more than the tongue can well utter. 
When we are slothful and formal in this duty of prayer; 
when we are, as it were, unconcerned about what frame we 
are in, or what we pray for; when we come only out of cus- 
tom, and half asleep, present ourselves before Gk>d, and our 
words die upon our lips, it is a sign that, we know nothing of 
the Spirit's assistance in that duty. Saul did not pray thus 
when he was converted. He might indeed whilst he was a 
Pharisee: but had you seen him upon his knees, after Christ 
called to him from heaven, you. would have heard him wrest- 
ling with holy importunity, under a deep sense of his nume- 
rous sins, and of the importance of spiritual blessings. The 
Spirit sweetly filled his mouth with arguments, and helped 
him to expostulate with Grod. Thus Jacob wrestled with the 
Lord: "He would not let him go, unless he blessed him." 
Gren. xxxii. 24 — 26. How happy when the Christian is able 
to do so too! This shows that he has the Spirit of Grod with 
him, opening his mouth, quickening his desires, melting his 
soul, enabling him even to turn discouragements into argu- 
ments, and to hold on pleading as the woman of Canaan did. 
Who but the Spirit helps the Christian to take a promise, and 



132 CASES OP CONSCIENCE. 

come and plead it with Grod? " Lord, here is thy word; the 
word by which thou hast caused me to hope. I would plead 
it with thee, Lord: is it not thine own promise, and wilt thou 
not fulfil it? Oh, permit me to expostulate with thee ! I can- 
not be silent, but must speak. I am miserable, and shall be 
forever, unless thou wilt look upon me. Lord, stretch forth 
thy hand, and for thy great Name's sake do thou pardon, 
sanctify, and save me." Such wrestlings show that we are 
in good earnest, and that we have the Spirit of Grod with us. 

3. We have the Spirit with us, when we are enabled to pray 
in the name of Christ. Thus our Lord tells us, that there is 
no coming unto the Father, but in and through him; and that 
whatsoever we shall ask in his name, that he will do, John xiv. 
6, 13. It is not intimated by this, that it is enough to mention 
the name of Christ, but that in our addresses to Grod, we look 
to, and depend upon, Christ the mediator for acceptance. 
That we come renouncing all merit of our own, taking the 
sacrifice of Jesus into the arms of our faith, presenting it before 
Grod as a sufficient atonement for our sins, and pleading its in- 
finite merit for our pardon, and for the bestowment of every 
blessing we want. Hear the language of the soul, when draw- 
ing near to Grod, and see the ground of his dependence: — 
"Lord, I would venture near thy throne in the name of my 
Mediator. It is in him alone that it is become a throne of 
grace, and to him would I ascribe all the glory. Lord, behold, 
see what he has done and suffered. View the sacrifice thou 
hast appointed, thou hast accepted, and receive a poor unworthy 
creature. I have nothing to recommend myself to thee, but, 
adored be thy infinite grace, my Redeemer has. On his me- 
diation I would rest my soul, and come with boldness, and, 
though guilty, expect pardon, and a whole salvation." To ex- 
ercise this faith in Christ, to sink ourselves and our services, 
and exalt him, is more than a creature can do. Whenever, 
therefore, we are enabled to lie at the feet of Christ, and to 
come thus in his name, we have the Spirit of Grod with us, 

whose peculiar business it is to render the Mediator glo- 
rious in the eyes of a poor guilty creature. 

4. We may conclude that the Spirit is with us, when we 
findasweetacquiescence in, andalove to God in prayer; when 
we are enabled to view the emptiness of all earthly enjoyments 
and rest in Grod as a sufficient portion; when we find an entire 
acquiescence in him, and are helped to draw near, crying Abba 
Father: when we come in a child-like frame, valuing the favor 
of our heavenlyFatherbefore all inferior things, finding a sweet 
subjection and obedience of soul, and are satisfiedwiththatcom- 
munion we have with him. For instance, that Christian has 



CASES OF CONSCIENCE. 133 

presence of the Spirit, who is enabled to draw near to God in 
some such manner as this: — "Lord, whom have I in heaven 
but thee? and there is none upon earth I desire besides thee. 
Say but to my soul that thou art my salvation, and I shall 
rejoice more than if my corn and wine, and oil increased. I 
am satisfied, Lord, I am satisfied. It is enough that thou art 
mine. Thou art portion enough. Oh, the everlasting love 
of thee, Father! What shall I not render to thee for 
thinking of a creature so unworthy? Oh thine infinite love, 
O mighty God, in coming to rescue me from darkness and 
ruin! How amiable is thy person, and how easy thy yoke! 
Oh, my soul would love thee, and serve thee with greater di- 
ligence and affection than I have hitherto done. I would 
esteem thy love better than wine. Oh, my Prophet, my Priest, 
my King, thou shalt be all to me, and I will give up my all 
to thee." This shows that we have the assistance of the Spirit, 
else we could not so fully give up ourselves to- God, and so 
sweetly acquiesce in him as our portion. 

III. We may conclude that we have the Spirit assisting 
us in prayer, from the ends we have in view. If we pray 
only to satisfy conscience, and lull that asleep: if to make 
atonement for some sins we have been guilty of; to establish 
a righteousness of our own to appear in before God; or, if we 
retire only to please those we stand related to, or to bring 
about some selfish ends, we may at once conclude, that we 
have not the Spirit with us. But if we come to the throne 
of grace with a view to the glory of God, and the everlasting 
advantage of our own and of other's souls; if this is our chief 
end, this the mark we aim at in prayer; if, therefore, our 
greatest concern is, that we may be delivered from the power 
of sin, that our corruptions maybe subdued, our polluted 
natures sanctified, our tempers, thoughts, and affections, 
made more spiritual and holy, and our whole souls brought 
into a growing conformity to God; if we come for wisdom to 
guide and direct us, for strength to keep us in an hour of 
temptation, for righteousness to clothe us, and for greater 
measures of grace to enable us to bring forth the fruits of 
righteousness to the glory of God; if, finally, they are spirit- 
ual blessings we have our eyes chiefly fixed upon, and these 
are the springs and motives from whence we consequently act, 
we may then comfortably conclude, that we have the Spirit of 
God with us in prayer. Let us now bring the case more 
home to ourselves by a particular application. And, 

1. Let us all be concerned to examine ourselves as to this 
important matter. Let me inquire, my soul, how it is with 
me, when I come to God by prayer? Have I a sense of my 



134 CASES OP CONSCIENCE. 

numerous wants? Do I see my nakedness and poverty? Do 
I appear vile in my own eyes? Am I enabled to mourn over 
sin, to humble myself before God, and admire the riches of 
his grace in taking notice of a creature so unworthy? Do I 
find a submission of soul to God in prayer, a willingness to 
be disposed of by him at his pleasure? Have I a sense of the 
excellency and importance of spiritual blessings, and am I 
enabled to plead with God for them, as a person in good ear- 
nest? Do I come in the name of Jesus, looking to him alone 
for acceptance, and building all my hopes of salvation upon 
him? Do I at any time find a sweet acquiescence in God, es- 
teeming myself happy, if I have but any communion with 
him, and can but cry Abba, Father? yea, inconceivably more 
happy, than if I had all the world? Have I any reason to 
conclude, that I have his glory in view? Is my errand to the 
throne of grace to lament over my sins, to beg for renewing 
and sanctifying grace, that I may be more like God, and be 
prepared to honour him more in every circumstance of life? 
These are questions of great importance, and should be attended 
to by us all with the greatest faithfulness and impartiality. 

2. We may improve this subject by way of consolation. 
If, upon examination, you have reason to believe that you 
have found the Spirit with you, thus directing and assisting 
your petitions, you may from thence conclude, that you are 
the children of God. For the Spirit, as a Spirit of prayer, 
is a special blessing of the new covenant, and is not given to 
those who are strangers" to the divine life. You .may farther 
conclude, that your prayers shall be answered in God's own 
time, and in his own way; and therefore be waiting with ex- 
pectations of it, and that God will take you under his peculiar 
care, and fulfil all his promises, in the bestowment of every 
needful blessing. Hence conclude farther for your comfort, 
that if the Spirit is with you as a Spirit of prayer, he will be 
with you too as a Spirit of sanctification, as a Spirit of illumi- 
nation to enlighten you more and more in the great mysteries 
of grace; as a guide to direct your ways, till he brings you 
to his heavenly kingdom; and, when he sees fit, as a Spirit 
of adoption, as the great Comforter to support and cheer your 
souls under every difficulty. 

3. Hence learn the difference between the intercession of 
Christ, and that of the Spirit. The one prays for us; the 
other prays in us, or helps us to pray. Christ pleads in hea- 
ven; the Spirit helps his people here on earth; opens their 
eyes, warms their hearts, quickens their desires, and enables 
them to turn them into petitions. Christ's intercession and 
the Spirit's too, are of great importance; and, blessed be' God, 



CASES OF CONSCIENCE. 135 

his people enjoy them both. Whilst Christ is interceding for 
them above, the Spirit is helping them to plead with God for 
themselves here. Oh, glory be to God who has made such 
provision for us, and given us such encouragement to pray 
and wait for his salvation ! 

4. Hence we have reason to be humbled, that we have 
paid so little regard to the Spirit in prayer. How many have 
been rather concerned to pray with fluency and elegancy of 
expression, than to find the Spirit with them, kindling a fire of 
divine love in their souls, and enabling them to pour out their 
hearts before the Lord ! Let us each be humbled, that we have 
so much neglected the Spirit in this important character; take 
care that we grieve him not, and so provoke him to withdraw 
from us. And, finally, may none of us dare to live without 
prayer, and yet always look upon those prayers as useless and 
unprofitable, which are only put up to satisfy conscience, or 
out of mere custom, and be concerned that we not only are 
favoured with the gift, but experience the grace and spirit 
of prayer. To this may we all say, Amen. 



CASE XV. 

How may we keep from spiritual pride after special enlargements in 
duty? 

I am directed to take this case under consideration, in con- 
sequence of the following short, but pithy, and experimental 
epistle : 

"Sir, — I am one who have professed to have received 
Christ Jesus the Lord: that I could say, I walked an- 
swerable to so great and glorious a privilege! But, alas! I 
find a sad carnality and coldness in duty, and see that my 
very best performances are utterly insufficient to recommend 
me to a holy God; nay, that there is enough in each of them 
to merit everlasting punishment. Yet when I have some 
happy enlargement in duty, especially that of prayer, this 
corrupt heart of mine is ready to say, Well done, this is some- 
thing like prayer; now God will hear my petitions, and ac- 
cept my person. Thus is my proud heart puffed up! This 
rust of pride soon eats out all the spirituality of my frame. 
I should be glad, sir, to have the following query answered. 
How may a person keep from spiritual pride after unusual 
enlargement in duty? " 

Methinks, upon laying this letter before you, I hear many 



136 CASES OP CONSCIENCE. 

of the hearts of God's dear children echoing to these com- 
plaints, and longing to have such an important query resolved. 
It is a common, but a very sad complaint of the believer, that 
he finds a great deal of coldness and indifference in spiritual 
duties. He feels his soul cleaving to the dust, his affections 
stupified, his heart hardened, his conscience benumbed, and 
all the powers of his soul sadly inactive; so that there seems 
to be no grace in exercise, and the duties performed appear 
to be no better than dead works. In the above epistle, we 
find a very humble and suitable acknowledgment, that the 
best of our performances are utterly insufficient to recommend 
us to God, and that there is sin enough in them to deserve 
eternal punishment. And one would think, that a person 
who really sees and feels these things in himself, could not 
but be humbled before God at all times, and upon every occa- 
sion, being sensible of the imperfections of his best duties, 
and the sin that cleaves to them. For certainly there is 
much unbelief mixed with our faith, much diffidence with 
our hope, much coldness with our love, and much corruption 
with our desires. But yet we find in the above epistle, that 
all this acknowledgment, sense, and experience, will not root 
up, nor keep down, this weed of pride in our hearts. It will 
and does remain and appear upon various occasions, and at no 
seasons more commonly than after spiritual enlargement in 
duty. The manner of its working is here set forth very ex- 
actly and feelingly; for, if God at any time gives us the 
tokens of his love, draws forth our desires in prayer, enables 
us to wrestle and plead with him, and to lay hold of his pro- 
mises, we find that pride is such a weed that it will grow 
upon the very best of our duties, and the most comfortable of 
our enjoyments. Upon this the heart cries out, as Leah did, 
" Surely my husband will love me because I am fruitful; I 
shall be amiable in the sight of my Lord, because of the ex- 
cellency of these duties, and the spirituality of these my affec- 
tions." And what follows upon all this? Why, the conse- 
quence is very sad and afflictive: the motions of pride spoil 
the duty, make it unacceptable and abominable to God, and 
prevent all the happy effects which we hoped would result 
from thence. For in this way we hug our comforts to death: 
pride, like a canker, preys upon the very vitals of the new 
creature, perverts the affections of the soul, and promotes a 
carnal security; and thus that, which should have been for our 
welfare, becomes a snare to our souls. And I will venture 
to affirm, that whosoever seriously attends to his own heart, 
will find much of this in him, which may well fill him with 



CASES OF CONSCIENCE. 137 

shaine, and make him humble for the pride of his heart; 
knowing that thereby he has provoked God, and polluted his 
own soul. Upon this, comfort is withdrawn, God is displeased, 
he hides his face, and the believer is troubled. But after 
all the disadvantages we feel from the workings of spiritual 
pride, we find this cursed principle will rise and work. We 
know not how to root it out, or keep it under; and would be 
glad to know what methods to take to be able to walk with 
true humility before God. I confess it is very difficult to 
give any effectual directions in such a case as this; because 
pride is so interwoven in our very natures, and works in such 
a secret and undermining way. However, I would mention a 
few particulars, which, by the blessing of God, may be hap- 
pily successful for the removing this grievous complaint. 

1. Endeavour to detect and pursue the workings of pride 
in its various appearances. Pride, in the believer's heart, is 
like a midnight thief, which cares not to be seen and ob- 
served; and nothing tends more to suppress it, than to be look- 
ing upon it; for immediately upon its being discerned, it 
does, as it were, hide its head for shame. This rule our 
friend in his letter seems to have been enabled, in some 
measure, to follow; otherwise he could never have drawn out 
this complaint from his own experience so feelingly, and ex- 
actly. But it is not sufficient merely to observe it in this 
particular appearance of it, we ought to pursue it in its other 
forms; for it is very likely, that the reason why this cursed 
principle rises and prevails at present, is, because it has got 
some strength in other respects, which perhaps has not as yet 
been discovered. Let me, therefore, ask you, my dear friend, 
whether you, who are so much puffed up upon spiritual en- 
largements, do not feel yourself as much discouraged and dis- 
heartened under spiritual contradictions? Perhaps you have 
been used to think, that these discouragements have been the 
effect of true conviction and humiliation; you think, that 
when you have not much enlargement in duty, you have rea- 
son to be discouraged, and to be afraid of embracing the free 
hope of the Gospel. Let me, therefore, entreat you to look 
a little closer into this matter: for I am very suspicious that 
pride gains and maintains its power in this way; because it 
is in these circumstances more insensible and undiscerned. 
You think it reasonable to be sunk in yourself, and imagine 
that you must not dare to lay hold of free grace, while under 
spiritual complaints. Now what is this, but a certain kind of 
secret pride? It is a saying in your heart, that if you had 
more holiness, and less sin, then you could be more encou- 

12* 



138 CASES OP CONSCIENCE. 

raged; winch is as much as to say, that our encouragement to 
hope before God is grounded upon the smallness of our sins, 
or the purity of our hearts; as if the greatness of our sins and 
corruptions took away our right to the free promise of the 
Gospel. Now such a frame of mind as this, if rightly ex- 
plained, will be found to be nothing less than the forcing a con- 
dition upon a free promise. You ought indeed to be humbled 
and ashamed under corrupt and unbelieving experiences; but 
if hereby your heart is deterred from laying hold of the free 
promise, you may take it for granted, that here is pride at the 
bottom. Perhaps it is in this unsuspected way, the accursed 
principle maintains its strength in your soul. For it is no 
wonder, if the same principle, which makes you discouraged, 
because of your sins and corruptions, should fill you with high 
thoughts of yourself, when you find any special enlargement. 
And as we should endeavour thus to detect, so we should 
likewise attempt to pursue, it in its workings. Are we 
at first discouraged, as if grace was not entirely free; and do 
we then begin to see the evil of this unbelieving frame, and 
to fly absolutely to Christ? We should, in the next place, 
see whether this same principle does not make us proud of 
our very faith and humility. When, by the exercise of faith, 
we have received fresh grace and comfort, now let us see far- 
ther, whether the same principle does not make us proud of 
the grace received. Yea, farther, if we set about to humble 
ourselves for the pride of our hearts, let us watch ourselves 
narrowly, lest we be made proud of our very humility. Upon 
the whole, we should thus pursue it from step to step, as it 
rises; and this, by a divine blessing, will have an admirable 
tendency to subdue its power, and supplant its workings. 

2. Observe how irrational, abominable, and detrimental, spi- 
ritual pride is. You know that, in temporal cases, it is not 
enough to see an enemy; but to see and know him as such, 
in order to be the more watchful against him, and the more 
steady in opposing of him. Thus with regard to this danger- 
ous foe; though it be so suited to our natures, that we arc 
ready sometimes to take it for a friend, yet it will be found, 
upon a close examination, to be the most detestable and de- 
structive enemy. For, what can be more irrational, than for 
a poor, necessitous, filthy, guilty creature to be elated in the 
presence of a holy and just G-od? What can be more pro- 
voking to Grod, than for our hearts to take the crown from 
his head and put it upon our own? And what can be more 
detrimental to the life of religion in our souls than self-suifi- 
ciency? Pride strikes at the very root of all our comforts and 



CASES OF CONSCIENCE. 139 

graces, and humility is a necessary ingredient in all spiritual 
experience. For if our faith be true, it is an humble faith; 
if our hope be genuine, it is an humble hope; if our love be 
sincere, it is an humble love. The same must be said con- 
cerning all the other graces of the new creature. Pride con- 
tradicts the first principles of the oracles of God; for, when 
our minds suggest, that God will accept our persons, and re- 
ceive us into favour because of our enlargement in duty, our 
hearts then speak directly contrary to the fundamental doc- 
trines of the Gospel. And still, to set forth more of the ex- 
ceeding sinfulness of this sin, let us consider how peculiarly 
ungrateful it must be for us to dishonour God by those very 
favours and comforts with which he freely indulges us. Let 
such thoughts as these frequently recur to our minds, that 
we may maintain a perpetual hatred of this abomination; 
and this may be a happy means of weakening its influence 
in us. 

3. Fight against it by the word of God and prayer. You 
know, in temporal cases, it is not enough to see and hate an 
enemy; but we are likewise to oppose him, and militate against 
him. If therefore you would know how to fight against this 
spiritual adversary, I would direct you to take the sword of 
the Spirit into your hands, and with it strike at this sin. In 
order to familiarize the manner in which you are to do this, 
let me put it in the following light: Does thy heart say, 
this is something like praying? Then produce some such 
word as that in answer to the suggestion, that we know not 
what to pray for as we ought. Does thy mind say, surely God 
will accept my person, because of my good deeds? Reply to 
this suggestion in the language of Scripture, Not by works, 
lest any man should boast. Does the pride of thy heart say, 
Surely I am amiable in God's sight, because of what I am 
and have done? Give an answer in some such words as 
these: What hast thou which thou hast not received? This 
is the way to play the artillery of revelation against the work- 
ings of corruption. And while you are attempting thus to 
resist the devil and your own corruptions, look up to God by 
prayer; imploring that he would recall to your mind by 
his Spirit, such portions of his word as may be a full answer 
to the language of your pride; and that he would likewise 
impress those sentiments upon -your minds and hearts, and 
give them such a force and energy, as will effectually humble 
your souls, and shame your pride. 

4. Endeavour to turn this experience into another channel. 
You know, that when a river swells and begins to overflow 



140 CASES OF CONSCIENCE. 

its banks, the way to prevent it is to open the sluices, and let 
the water run out; whereby it is kept from running over 
those places, where it would be detrimental rather than ser- 
viceable. Men have this wisdom in natural things; and oh, 
that Christians had but such skill in spiritual things! But you 
will perhaps say, how shall I turn this sad experience into an- 
other channel? I answer, art thou enlarged in thy soul, com- 
fortable in thy frame, lively and spiritual in thy duties? In- 
stead of taking occasion from hence to be lifted up, rather 
make it an occasion of thankfulness and encouragement. En- 
deavour, therefore, to reason after this manner: Am I thus 
favoured with special and delightful experiences? let me 
remember, this is not of my own production; and what a call 
is this upon me to be thankful to Grod for his interposing 
grace ! This surely will be found a proper method to remove 
the present complaint; because true thankfulness and spi- 
ritual pride are direct opposites to each other. For the more 
thankful we can be to Grod for what he works in us, and be- 
stows upon us, the less we shall be subject to spiritual pride. 
Again, let these experiences be improved for farther encou- 
ragement. For, if pride takes advantage from a spiritual 
frame to puff us up, it will certainly sink and discourage our 
hearts, when that happy frame is withdrawn. But if we are 
enabled to take encouragement from the comforts and quicken- 
ings we feel, to hope that the same free grace and almighty 
power will appear in our favour in future times; this will be 
making the present experience preparatory for that season, 
when we may be called upon to live by faith, without sight or 
sense. Let us say in our souls, If the Lord thus comforts and 
enlarges me by his free and powerful grace at present, then 
what reason have I to hope, if ever I fall into spiritual dis- 
tress, or into a carnal frame again, that the Lord will appear 
and work deliverance for me in the same free, gracious and 
powerful manner that he has now done? By this means, 
those spiritual frames which have been the food of our pride, 
will become the food of our faith and love. 

Lastly, Take advantage, from the workings of pride, to ex- 
cite and stir up spiritual graces. As, by the complaints of 
this letter, we see that corrupt nature knows how to bring evil 
out of good, so we may be sure that the work of grace can 
bring great good out of this melancholy evil. For as there is 
nothing too good in this life to be misimproved by pride and 
self; so there is nothing too bad in Christian experience to 
be improved for spiritual advantage. There is such a thing 
as improving upon a barren ordinance, and upon a carnal, 



CASES OF CONSCIENCE. 141 

proud and unbelieving frame. The proper way of doing 
this is as follows: Dost thou find thyself swelled and elated 
with pride? Take occasion from hence to know more of the 
corruptions of thine own heart, to see more of the sinfulness 
of sin, and to be more apprized of thine own insufficiency for 
every thing that is spiritually good. This sad experience is 
certainly a fresh evidence and proof of these soul-humbling 
truths; and if hereby thou art more feelingly convinced that 
without Christ thou canst do nothing; if thou art hereby more 
fully apprized of the deceitfulness and baseness of thine own 
heart; if thou art hereby made more clearly to see thine own 
impurity; these sights and convictions may be improved as a 
happy means of humbling and quickening thy soul, to lay thee 
low at the footstool of free grace, and to cast thyself upon the 
mercy of God in Christ. To do thus is to fight Satan with 
his own weapons; to overcome corruption by its own appear- 
ances, and at once to defeat all the ends of the devil and cor- 
ruption in the affair. It is very plain, that the design of Sa- 
tan, and the tendency of these corruptions, are to eat out the 
life and power of godliness; whereas, if by these means thou 
lcarnest more of thyself, and seest more need of quickening, 
strengthening, and purifying grace; then these complaints 
will be so far from eating out the vitals of religion, that they 
will be a blessed means, in the hands of the Spirit, of pro- 
moting true humility and purity of heart. And what though 
thou shouldst be incapable, after all, to keep pride from work- 
ing? Yet in this way thou wilt find no real detriment arising 
from it, but rather the work of humiliation will be promoted 
and confirmed by the very sight and sense thou hast of the 
corrupt motions of self and pride. 

Let me conclude the whole with two or three brief reflec- 
tions. 

1. How imperfect are the graces and experiences of the 
children of God in the present state! As a believer, in his 
worst condition, is very uncomfortable and distressed, or very 
carnal and worldly; so, in his best estate here, he is in great 
danger of being lifted up with pride and self-conceit. The 
greatest enjoyments and the highest attainments cannot se- 
cure him from foiling by it. So that the strongest as well as 
the weakest believer has need to watch and pray, lest he 
enter into temptation. 

2. How desirable must heaven be! Since there we shall be 
filled with joy unspeakable and be possessed of perfect holi- 
ness; without the least hazard of losing our purity and delight. 
There will be the highest enjoyment joined with the deepest 
humility; and the most perfect holiness, without the least 



142 CASES OP CONSCIENCEc 

tincture of pride. The perpetual enjoyment of God's love 
will make us completely nappy; and the constant sight of 
God's glory will keep us entirely humble. Blessed state in- 
deed! 

3. How blind are sinners with respect to their own hearts! 
We very seldom hear them complaining of pride, when, in- 
deed, they are full of it. They have frequently a high opi- 
nion of their own virtues, worth, and excellency, and think 
themselves justified herein; whereas, if they did but see them- 
selves in the glass of the law, and would compare them- 
selves with the unspotted purity of God, they would blush^ 
and be confounded, and abhor themselves as unspeakably vile 
and abominable. We may take it for granted that all those 
who have not seen and lamented their own pride, are as yet 
strangers, both to God and themselves, both to the law and 
the Gospel; and if ever they are brought to Christ, they will 
be made to see and be humbled for the pride and stoutness 
of their own hearts. 



CASE XVI. 

Whether it is necessary to evidence a person's conversion, that he 
see and acknowledge himself the chief of sinners, though he has not 
been guilty of outward abominations ? Or, what that sense of sin 
is, which is an evidence of conversion, and is therefore accompa- 
nied with salvation ? 

The following epistle shows the propriety of the questions: 
" Having had the happiness of a religious education, and 
the privilege of sitting under the sound of the Gospel, I trust 
I have, by the restraining grace of God, been kept from many 
external vices, which youth too often run into. I have, by 
attending on the means of grace, been led to see myself a 
sinner, and in some degree to feel myself one; for I have 
daily cause to lament a hard heart, and a corrupt nature; 
and my daily prayer to God is, that he would search me, and 
show me the evil of my heart, and lead me in the way ever- 
lasting, and not suffer me to rest short of an interest in 
Christ. Now, as I have not been guilty of outward abomi- 
nations, I cannot say with the apostle Paul, that I am the 
chief of sinners, and so am afraid that I know nothing of re- 
newing grace, and therefore should be glad that you would 
take into consideration the above questions." 

This case seems to be founded upon what the apostle Paul 
says, 1 Tim. i. 15, who, after he had taken a view of the bias- 



CASES OP CONSCIENCE. 143 

pliemies he had been guilty of, and the injury he had done 
to the cause and followers of Christ, styled himself the chief 
of sinners. But he did not intimate by this, that all who 
should for the future be saved, should be persons of his cha- 
racter. No, he mentioned his being a blasphemer, persecutor, 
and injurious, that he might set forth the riches of divine 
grace in the salvation of a person so unworthy, and that it 
might be an encouragement to those, who in future agea 
should be distressed on account of the greatness of their sins, 
when they see that the chief of sinners has been already par- 
doned and saved. The person who wrote this epistle has not 
been guilty of any notorious sins, and is therefore afraid he 
does not see enough of sin; that he has not such a sense of 
his own vileness as he ought to have; that his impressions 
are not deep enough; that he must have such a view of the 
wickedness of his heart, as readily to rank himself amongst 
the chief of sinners, though his conversation and behaviour 
had been regular and sober, else he can give no true evidence 
of his conversion. 

In answering this case I would throw my thoughts into the 
following method: and may Grod make what may be said 
effectual both for conviction and establishment. 

I. There is a great difference in sins, as to their heinous- 
ness. Every sin has an infinite evil in it, as being the viola- 
tion of the law of an infinite Being. The wages of all sin, 
therefore, is death. Yet there are many circumstances that 
render some sins more heinous than others. We read of 
scarlet sins, and those that have crimson stains in them. Isa. 
i. 18. Sins against light and knowledge, under strong con- 
victions and great advantages, are attended with peculiar 
aggravations. The sins which Paul mentions were great sins, 
viz., blasphemy, persecution, &c, because he had the Old Tes- 
tament to converse with, and had many opportunities of exa- 
mining it whether Jesus was the Christ or not; but he was 
obstinately fixed against the cause of the Redeemer, and took 
no methods to soften his prejudices, but rather to increase 
them. Sins committed by the same person may be more or 
less heinous, according to the particular circumstances at- 
tending them. But, 

II. God pardons and saves all sorts of sinners. Among the 
redeemed of the Lord are all ranks and degrees of sinners. 
Many, who have had the privilege of a religious education, as 
this young person, are singing the song of Moses and the Lamb. 
There are some who were called in their early days, and 
others, who were not brought in till old age had enfeebled their 
natural frame. There are those who were sinners of the first 



144 cases or CONSCIENCE. 

rank, now triumphing in the mansions above, and arrayed with 
all the garments of salvation. There were all sorts among the 
Corinthian converts. 1 Cor. vi. 9, 10, 11. God does not con- 
fine salvation to a particular sort. He saves sinners to mag- 
nify his free, rich and sovereign grace; and therefore the 
heinousness of our sins is no objection. 

III. All that are saved have not the same deep sense of sin. 
Some see the exceeding sinfulness of sin, feel the greatest legal 
terrors, and smite upon their breasts with the utmost self-ab- 
horrence, crying, Lord, be merciful to us sinners. "When Saul's 
eyes were open, and sin revived; when he came to take a 
view of his blasphemies, his persecutions, &c, he was amazed. 
When he came to look within, and to see such a sink of sin, 
how he mourned, loathed himself, and esteemed himself the 
chief of sinners, notwithstanding all the righteousness he boast- 
ed in before ! This sense of sin seemed necessary in him, to keep 
him humble, to fill him with admiration of the grace of God in 
putting him into the ministry, and so be a constant spur to 
all diligence in the service of that Jesus who had laid him un- 
der such peculiar obligations. But all have not this sense of 
sin; neither are brought the same way to Christ. Some are 
brought gently, without any legal terrors. They are drawn 
with the cords of love. Their hard hearts are melted down 
with a view of the riches of divine grace; and the Spirit does 
not make such a discovery to them of sin all at once: it is 
rather a gradual work, and therefore a work of time. They 
have no outward abominations, as Saul had to loathe himself 
for, and have not the same deep sense of sin. God acts herein, 
so as is most for his own glory, or according to the different 
tempers of his people; and therefore he takes various methods, 
both to bring them first in, and to train them up for heaven. 

IV. T\ T e must not judge of a true, saving sense of sin, from 
the measures or degrees of it, but from the manner of its 
operation, and its fruits and effects. I would instance in a 
few particulars: — 

1. We may be said to have that sense of sin that is accom- 
panied with salvation, when we are brought to a sight of our 
guilty, naked, helpless, and wretched state and condition. Do 
you see yourselves transgressors of the law, and therefore ob- 
noxious to its curse? Do you find you are naked, that you 
have no righteousness to justify you before God, all your ser- 
vices being filthy and polluted? Do you see yourselves de- 
praved in all the faculties of your souls? Are you sensible of 
your weakness and incapacity, either to make atonement for 
sin, or subdue its power and dominion? Upon the whole, do 
you see yourselves lost and miserable, blind and wretched, and 



cases or CONSCIENCE. 145 

the need you stand in of a Mediator to bring you into the di- 
vine favour, and to do all for you, and in you? These heads 
of inquiry will discover whether you have a right sense of sin 
or not. These things must be felt and experienced, else all our 
confessions and acknowledgments of them will be mere words 
of course, and not the genuine workings of a principle of grace 
within us. But, however a person may be afraid that he sees 
not himself vile enough; if he has been led to discern his real 
state by nature, and is made sensible of his spiritual wants ; it 
is a comfortable sign that he has a suitable sense of sin. 

2. Where there is a true sense of sin, there is a hatred of it, 
and a self-abhorrence for it. There may be an awful fear of 
hell, but no alteration in a person's disposition and affections. 
The sinner still loves sin, and would be glad to keep his sen- 
sual enjoyments, could he but escape everlasting burnings. 
On the other hand, the Christian loathes sin, and appears vile 
in his own eyes, because so much sin cleaves to his nature. 
He sees it as opposite to the holy law, and to the infinitely 
spotless nature of God, as having defaced the divine image 
in his soul, as carrying in it the greatest ingratitude, as doing 
the greatest injury, unfitting us for communion with God, inter- 
rupting us in duty, and robbing us of all our peace and com- 
fort; finally, he sees its obliquity and deformity, and cannot 
therefore but hate it, and abhor himself on the account of it. 
He cannot talk of the goodness of his heart, as some vainly 
do, but appears vile and contemptible in his own eyes. He 
sees nothing in himself to lay a foundation for boasting, so long 
as sin remains in every faculty, and cleaves to every duty. It 
takes down his spiritual pride, and fills him with humility, and 
makes him mourn before the Lord. He sinks into nothing, 
when he considers the odiousness of sin, and wonders at di- 
vine grace in taking notice of a wretch so polluted. This ha- 
tred of sin and self-abhorrence is found in every renewed soul, 
even though he has not been guilty of any outward immorality, 
and is a clear evidence of our having a saving sense of sin. 

3. When we desire and are earnest to be delivered from it, 
we may conclude that we have a true sense of sin. You may 
not see so much of the sinfulness of sin as some do, but it. 
may be notwithstanding burdensome to you. You may be 
weary of such a companion, and cannot but desire a freedom 
from it. You reckon yourself a captive, a slave, and it is 
your great concern in looking up to God to have deliverance 
proclaimed. This shows that you have experienced the spe- 
cial quickening influences of the Spirit of God. This was 
one of the distinguishing parts of Paul's experience. Hon;. 
vii. 24. "0 wretched man that I am, who shall deliver me 
13 



146 CASES OF CONSCIENCE. 

from the body of this death? I thank God through Jesus 
Christ rny Lord." All who can adopt this language, who are 
longing to be thoroughly purged and cleansed from sin, and 
are thankful for any hopes of deliverance through the great 
Mediator, make it appear that sin is their real burden, and 
that they have such a sense of sin, as is an evidence of true 
conversion. 

4. This appears, when we are made willing to look to, and to 
rest upon, Christ for all righteousness and salvation. Those 
who have no true sense of sin, will never make an applica- 
tion to Christ for salvation. Whilst Saul the Pharisee thought 
himself righteous, he was an enemy to Jesus Christ; but 
when sin revived, he despaired and died; saw Jesus as his 
only refuge, and was made willing to go to, and to rest upon, 
him for salvation. His language is now, "I count all things 
but loss for the excellency of the knowledge of Christ Jesus 
my Lord — desiring to be found in him, not having my own 
righteousness which is of the law, but that which is through 
the faith of Christ, the righteousness which is of God by 
faith." Rom. iii. 7 — 9. Wherever there is a right sense of 
sin, the soul will be willing to receive Christ: Christ in every 
character, as the Gospel represents him. "Lord," says he, 
"whom have I in heaven but thee? And there is none 
upon earth I desire besides thee. I would give up my all to 
thee; I would cheerfully part with my own righteousness, 
leave my darling lusts, and give up my dearest Delilahs, and 
come to thee, naked and guilty, weak, helpless, and polluted, 
that I may be justified, sanctified, and saved by thee." 
Wherever a sense of sin is attended with these happy effects, 
we may conclude that it was given us by the Spirit of God, 
and is an evidence of a saving change. There is one obser- 
vation more which I would mention. 

V. The more we grow in grace, the more we shall see of 
the sinfulness and detestableness of sin. Qjir knowledge is 
like the morning light, which shineth more and more, till it 
comes to perfect day. You may not see so much of sin and of 
yourself, as you will when God comes to lead you into an ac- 
quaintance with your own heart. You may not have been 
chargeable with any outward immoralities; but, as you grow 
in grace, you will see more of your own vileness, and see 
reason enough to style yourself the unworthiest of creatures. 

When you consider your nature, how depraved, that if God 
had left you to yourself, you would have run into the same 
excesses as others have done: when you view the sins yon 
have been guilty of as a Christian, the convictions you have 
stifled, your murmurings and ingratitude, the rebellion of your 



CASES OF CONSCIENCE. 147 

heart, your numberless vain thoughts, your coldness and for- 
mality, your spiritual pride and ostentation, your carnality, 
your omissions of duty, your careless performance of duty, 
and your unmortified affections: as you consider these, you 
will be convinced more and more of your -own vileness, and, 
when before God, be ready to style yourself the chief of sin- 
ners, because your obligations, your engagements, your mer- 
cies have been so great and numerous. The more we are 
like God, the more humbling views we have of ourselves. 
Sin and holiness are two opposites. As sin increases, our 
aversion to holiness increases. So, on the other hand, as ho- 
liness increases, we see more of the malignity of sin, and ap- 
pear more and more odious in our own eyes, even so as to 
think ourselves more vile than others, though we have not 
been guilty of any gross abominations. Let us now apply 
what has been said to ourselves; and that we may come to 
some conclusion concerning our own state: 

1. Let us carefully examine into our sense of sin. You 
may not have so deep a sense of sin, as some around you have. 
You may be afraid that you see not enough of its odiousness, 
and of your own wretchedness. Are you convinced that you 
are guilty, helpless, miserable, blind, and naked in your- 
selves? Do you hate and abhor yourselves. on the account of 
sin? Do you desire to be delivered from it? Do you mourn 
over it before the Lord? Cannot you depend upon your ser- 
vices for justification, they appearing all polluted, and there- 
fore as an unfit garment to cover you? Are you made sensible 
of your need of Christ, and willing to receive him in all his 
characters? Have you, under a sense of sin, been made 
thankful for a Saviour, been weaned from all self-dependence, 
and made to fly to him for all salvation? You have reason 
then to hope, that God has brought you out of darkness into 
his marvellous light, though your sense of sin may not be so 
deep and impressing, as it appears in some others. 

2. Hence we see the weakness of Christians in general, in 
making that discouraging, which ought to be encouraging. 
You are afraid that you see not enough of your own hearts; 
you are daily praying, therefore, that G-od would let you see 
more of the plague that is in them. When he answers your 
prayers, you are immediately discouraged at the view, and are 
crying, Will God ever look upon such wretches as we are? 
Can all this be consistent with grace? You should rather bo 
thankful for a deeper sense and clearer views of what you arc 
by nature. If, indeed, you grow more cold; if you omitted 
duties, &c, you might take the alarm: but if you find the 
same zeal for God, and a greater humility; if the sight you 



148 CASES OF CONSCIENCE. 

have of your hearts is improved by you, makes you appear 
more vile, and fills you with greater self-abhorrence, and 
thankfulness for a Saviour, rejoice, and look upon it as the 
work of the Spirit of God, and an evidence of your growth in 
grace. 

3. Let us look more into our own hearts, and be often con- 
sidering the dreadful nature and demerit of sin. When we 
see that we are the same by nature as the vilest; when we 
view the wickedness of our hearts, we may be stirred up to 
admire the grace of God in sending his Son into the world 
to save such; we may be quickened to adore him for making 
a difference between us and others, and for giving us any 
hopes of deliverance from sin. It would tend to keep us ever 
humble, to make us value the Redeemer more, and to rejoice 
in that fulness of merit and grace that is in him. And in- 
deed we should never look upon sin but upon Christ too, else 
we shall be ready to sink into discouragement. Whilst we 
view the one to humble us, let us view the other to encou- 
rage us, and then we shall say with the apostle, Rom. vii. 25, 
"I thank God through Jesus Christ our Lord." 

4. We may improve this subject by way of conviction. You 
are all sinners by nature, lost sinners; even you who may 
think you have a righteousness that is blameless. You who 
have not run into open notorious sins, but have been sober 
and regular, you are wretched and miserable, blind and naked. 
Oh, that I could fasten the conviction upon you! But this 
is your unhappiness, you are miserable, and you see it not; 
you will not believe it. Let me tell you, and I tell you the 
truth, I lie not, that you must see yourselves in this wretched 
condition, or you will never apply aright to Christ for salva- 
tion. I must tell you, and I can say it from a real concern 
for your souls, that notwithstanding all your duties and all 
your good works, yet, if you have not a sense of your guilty 
miserable condition; if you have not fled to Christ under that 
sense, as naked, perishing sinners; you are not fit for the 
kingdom of God. A hard saying it may appear, but nothing 
is a greater truth. You are some of those, concerning whom 
our Lord says, "that publicans and harlots shall go into the 
kingdom of heaven before them." Matt. xxi. 31. You are 
such as are endeavouring to establish a righteousness of your 
own, "not submitting yourselves to the righteousness of God." 
R,om. x. 3. The Lord open your eyes, and give you a sense 
of sin, that you may despair and die in yourselves, and, as 
helpless miserable creatures, may look to him who alone can 
deliver you from the wrath to come. May we all say, Even 
so ; Lord Jesus, let it be, Amen. 



CASES OP CONSCIENCE. 1 19 



CASE XVII. 

When a person has received a temporal mercy, which he prayed for, 
how shall he know whether it is granted in answer to prayer, and 
comes to him as a covenant blessing ? 

It ought to be the concern of every person that has any 
regard for his own soul, to see that his temporal mercies come 
to him with a divine blessing. Such a pious concern as this 
excited a friend to put this question to me; and seeing the 
importance of it, I have therefore ventured to take it under 
consideration, and shall do these three things. 1. State the 
question itself, 2. Give a solution to it. 3. Make an im- 
provement of it. 

1. As for the question itself, I conceive it to stand in the 
following light. A person who hopes he has experienced the 
love of God, in a covenant way, is earnestly desirous to receive 
every mercy as coming from the hand of a covenant God, 
with love in his heart, with a smile in his countenance, and 
with the addition of his blessing. The gracious soul is sup- 
posed to have been in earnest with God for a particular, im- 
portant favour of divine Providence; the consequence of which 
has been, that God has been pleased to grant him the mercy 
he requested. He is therefore ready to hope that it conies in 
answer to prayer, and desires that his heart may be affected 
with it, not only as a providential favour, but likewise as an 
instance and token of God's especial love. But he is desirous 
to know how he shall be assured that it comes as a token of 
the divine acceptance; and would be glad to be certified, 
whether he may venture to look upon the present providential 
favour in this encouraging light. He knows it is the very 
mercy he has prayed for; he knows likewise it is such a favour 
as calls for special gratitude, and his conscience tells him that 
his soul was enlarged in prayer for it. These things, then, ho 
is well assured of: but at the same time, he sees he cannot 
from hence positively conclude, that the favour is sent in answer 
to prayer; and if it be, he cannot from hence be certain that it 
comes with a divine blessing. For he is ready to suspect that 
he has been too eager in his supplications for a temporal bless- 
ing; that he has laid too great a stress upon it; and therefore 
fears, though it be granted, it may be given to him not in love, 
but in anger. He is therefore very desirous to know in what 
manner, and upon what plan he may judge in this affair; 
whether the favour comes in anger or in love; and whether 
he may humbly depend upon a divine blessing, to make it 

13* 



150 CASES OT CONSCIENCE. 

turn out for his real and spiritual good. And doubtless no- 
thing would be matter of greater joy and pleasure to a gracious 
soul, than to have reason to conclude, that a divine blessing 
will attend the providential mercy received; and, on the other 
hand, nothing can be a greater damp to a serious mind, than 
to have a prevailing suspicion, that what is granted will rather 
prove a snare and stumbling block, than a covenant blessing. 
This is the question : but to amplify it a little, I would endea- 
vour to make it familiar by an instance or two. You know 
that every Christian prays that God would give him day by 
day his necessary food. Now this temporal favour is what 
God gives to those that do not pray for it, and have no sense 
of their dependence upon him for it: neither can we be sure 
that our daily provision is sanctified to us, merely because 
we pray for it and God gives it. Again, perhaps in some 
special cases, we pray for a deliverance out of some great 
trouble, as for the granting of some important favour in pro- 
vidence; and since it does not immediately follow, that these 
special mercies granted, will be attended with a divine bless- 
ing, the question still remains, how shall we know, whether 
they come in covenant love? I would therefore now proceed, 

II. To give a solution to this serious and experimental 
question. And here, let it be observed, that three or four 
things are previously necessary to assure us that what we re- 
ceive comes to us in a covenant way. 

1. The person praying must be one in covenant with God. 
One who is destitute of saving blessings, may be so far led 
into the knowledge of the divine providence, as to be stirred 
up to pray for a temporal mercy; yea, and to be thankful for 
it, when he has received it: and yet this cannot assure him 
that it will be really blessed to him. God may hear the cries, 
and answer the requests of an unregenerate person; and yet, 
after all, there is still a curse upon his basket and store: for 
we know, that, as to unrenewed persons, their very prosperity 
is cursed. Thus God heard Ahab, when he humbled himself; 
and yet it does not appear that he was ever savingly renewed. 
Thus the mariners in Jonah's ship prayed every one to his 
god, and the Lord answered their request; but we have no 
reason to think that their deliverance came as a covenant 
blessing to them. Let not any, therefore, presume to infer 
that they are interested in God's special love, merely be- 
cause he answers their prayers with respect to temporal 
favours. But if thou art a person in covenant, and hast 
an interest in the blessings of grace, thou hast t' en the 
more reason to hope that what is granted comes with a 



CASES OP CONSCIENCE. 151 

blessing. " For we know that all things work together for 
good to them that love Grod." Rom. viii. 28. No tempo- 
ral mercy can come as a covenant blessing to a person who 
is destitute of saving grace, unless it be made a means of 
bringing him to Christ; but it may be granted as such to one 
who is already in Christ by vital union to him. 

2. The mercy prayed for must be such as is lawful for us 
to ask at the hands of G-od. Sometimes the desires of the 
children of men, nay, and of the children of G-od too, are so 
wild and irregular, that they seek after what would rather be 
hurtful than helpful to them; and if we were allowed to choose 
for ourselves in all temporal cases, we should many a time 
make a wretched choice; yea, and if God was to answer 
such requests, he would do it not in love, but in anger. 
Thus we find the Israelites asked flesh for their lusts, " and 
he gave them their request, but sent leanness into their souls. " 
Psalm cvi. 15. 

3. The views of the mind in asking the blessing must like- 
wise be lawful. Perhaps we may desire a particular favour, 
in order to gratify our pride, to indulge our lusts, or to be 
at a greater liberty to enjoy ourselves, without bringing any 
glory to G-od. Now, when a person prays for a temporal 
favour with such views, he has no reason to expect it will be 
granted him, or, if granted, that it will be a blessing to him. 
For it is a mocking of Grod to ask a temporal favour with such 
a view: and it would be rather a mercy than a judgment, for 
Grod to deny such a request. James iv. 3. " Ye ask and re- 
ceive not because ye ask amiss, to consume it upon your 
lusts." We should, therefore, look well to our aims and ends 
in praying for a providential mercy, if we hope to have it 
granted in love. 

4. The methods taken to obtain the mercy sought, should 
likewise be lawful. For, however valuable the favour may 
be in itself, yet, if it be obtained in an unlawful manner, we 
have no reason to expect the divine blessing upon it. It is 
true, God may, and sometimes does, bring good out of evil, 
as in the case of Jacob's obtaining his father's blessing by 
fraud. But this must be no pattern to us: nor can we ex- 
pect that Grod should smile upon unlawful means; and though 
they should prove successful, it is a thousand to one, but 
what is obtained becomes a snare, a trap, a stumbling block, 
and a recompense to us. Rom. xi. 9. 

These four things, I say, must be previously supposed; 
otherwise we can have no reason to think that the mercy 
received will be a real blessing to us. And I farther appro- 



152 CASES OE CONSCIENCE. 

Lend, that supposing we are right in these four particulars, 
yet these of themselves are not sufficient to ascertain the pre- 
sent important point. For some other thoughts must be 
added, in order to give us ground to conclude that what we 
receive comes in a .covenant way. 

Are you then earnestly desirous to know whether a special 
temporal mercy comes with a divine smile and blessing? I 
must beg you to make the following inquiries: 

1. Inquire whether you have prayed for it as a covenant 
blessing. If our hearts are right with God and our minds in 
a proper frame, when engaged in the duty of prayer, we do 
not ask for any mercy whatsoever, but with a higher view 
than as a temporal favour. We seek such a mercy, that God 
may be glorified, that our souls may be endeared to him, that 
we may be rendered more capable to honour him by what 
he gives us. We desire to receive it from Christ, not only 
as King of providence, but likewise as King of grace. We 
are willing to forego +hc mercy, if God sees it will not be for 
his glory and our good to grant it; and we dread the thoughts 
of receiving an} T favour merely as a temporal one. It is in 
the nature of true prayer in such a case to look abundantly 
above and beyond the mercy sought, however desirable it may 
be to flesh and blood. True prayer teaches us to seek such 
a favour as a branch of the covenant; as a mercy that would 
subserve the glory of God's name and our spiritual good. We 
desire' that the Father may be glorified in it, not only as a 
God of providence, but as a God of grace. We desire that 
the Son may be glorified by it, as a fruit of his redeeming 
love and grace. We desire that the Holy Spirit may be glo- 
rified in it, by making it effectual for quickening, humbling, 
and endearing purposes. Now, if these are our real views 
in seeking after a temporal mercy, we have the highest reason 
to think, that when it is granted, it comes from a covenant 
God, attended with the blessing of Christ, and the influences 
of his Spirit. 

2. Inquire whether you received it as a covenant blessing. 
When it came into your hands, or when it was bestowed upon 
your persons or families, be solicitous to observe with what 
frame of spirit you received it. Was it merely as a tempo- 
ral favour? Was it merely with thankfulness, because God 
had been so good to yon, as thereby to increase your sub- 
stance, your family, or reputation? If this was all, you have 
reason to fear, that it has not come in a covenant channel. 
But if, on the contrary, you have been made to see something 
of the connexion between temporal mercies and spiritual 



CASES OF CONSCIENCE. 153 

blessings, and have received the present mercy as a token of 
God's love; and, if in its reception, it made such an impres- 
sion upon your souls, as endeared your hearts to a God of 
grace, and stirred up your desires to spend and employ it for 
God in Christ; this is a happy token, that God has granted 
it as a real blessing. 

3. Inquire whether you enjoy it as a covenant blessing. 
Now you have the mercy, doubtless you rejoice in it, and 
are thankful for it; but how do you enjoy it? Oh! there is a 
great deal of difference between the enjoyment that a believer 
has of a mercy when in a right frame, and that enjoyment of 
it which others have. Unrenewed persons can taste a natu- 
ral sweetness in a temporal mercy, and can enjoy it with a 
natural pleasure; but the believer in a right frame, can take 
a spiritual pleasure, and taste a spiritual sweetness, in the 
enjoyment of it. It is the real desire of a true believer, in 
the want of all things, to enjoy all in God, and in the fulness 
of all things, to enjoy God in all. 

4. Inquire whether you endeavour to improve the mercy 
as a covenant blessing. You have now got what you prayed 
for; and what do you desire now to do with it? Are you for 
making the best of it only in a natural way, and upon carnal 
principles? Or, are you for improving it in a way of grati- 
tude to the God of grace, who has freely given you his Son, 
and has in him, and with him, freely given you this and 
every other mercy you are partakers of? 

If you can conscientiously and seriously give an answer 
in the affirmative to the foregoing questions, upon a close ex- 
amination, you may then with the utmost certainty conclude 
that what you have received comes to you in a covenant way, 
and will be blessed to you and yours to answer the most de- 
sirable and spiritual purposes. 

III. I come now to the third general division ; and that 
is, to make some improvement of the whole ; which shall 
be done by the following remarks : 

1. How unhappy are all unbelievers, even in their best en- 
joyments ! They may indeed spend all their days in plea- 
sure, honour, and wealth ; they may have, as to this world, 
more than heart could wish: but it is their great misery, that 
in all these things they know not God, and therefore can Lave 
no real enjoyment of him. Alas ! what are all their plea- 
sures worthwhile they enjoy them with a curse % These tem- 
poral mercies,unless free grace prevent, will be only found to 
be a feeding them up unto the day of slaughter. There is 
such an awful curse upon all the possessions and enjoyments 



154 CASES OF CONSCIENCE. 

of the unbeliever, that in the midst of laughter the heart is 
sorrowful, and the end of that mirth is heaviness. 

2. See hence what is the best method to attain the sweetest 
enjoyment of what we have. 0, my brethren ! if you desire to 
have a true relish of your mercies, esteem it a poor mean thing 
to have riches, honours, and pleasures without G-od. Let it 
be your first concern to seek after an interest in the covenant 
of grace; and then see to it, that all you receive comes from 
the hands of God with a design for your spiritual and ever- 
lasting good. And if you can arrive at this happy frame of 
spirit, it will lighten every cross, and add a double sweetness 
to every enjoyment: for temporal mercies are upon this ac- 
count abundantly sweeter to believers than to any others. 
The creature of itself is vain and insufficient. Its pleasures, 
however delicate, are either defective or cloying: the honours 
that the creature can bestow, however elevated, are empty 
and despicable; and the supplies which the creature can af- 
ford, however opulent, are uncertain and unsatisfying. Such 
they will be found to be by every one that observes his own 
experience, or has the least notion of what is truly good and 
great. To those who are destitute of the grace of God, they 
are perpetually insnaring and polluting, and will prove rather 
a preparation for hell than for heaven. But if a person be 
made a partaker of Christ, and is enabled to maintain com- 
munion with God; he will find the creature sanctified, blessed, 
and sweetened to him; he will have such a relish of it, as 
will abundantly surpass all the pleasure that the carnal man 
can enjoy, or even conceive. 

But I cannot represent this most spiritual and heavenly 
experience better than by transcribing a letter to a friend, 
dictated by the eminently pious Edward Polhill, Esq. of the 
last age, after he had lost his sight: a letter, which shows a 
heart full of love to God, and lifted up above the creature in 
communion with him. 

" Worthy Sir — Yours I received, and return many thanks 
to you for your kindness and prayers. I am blind, but bless 
God content. All that he does is wise and just. All that comes 
in his will is welcome. His choice is better than mine. Eyes 
might have blinded, but blindness shall enlighten me. God hath 
not cast me off, but called me aside into the invisible world. 
There Jesus Christ is the only Sun . Mercy is as a sea of infinite 
sweetness for faith to bathe in. The promises are as green pas- 
tures of comfort. God himself is the dew, that makes a spring 
of graces in the heart. Heavenly truths are the firmament over 
our heads. The pure air is the Holy Spirit breathing in saints 



CASES OF CONSCIENCE. 155 

and ordinances. In this world the blind have a prospect, and 
may see the land afar off, which lieth beyond the line of time in 
another world. I may say it is good being here. I cannot see 
outward things; but the new creature in the heart is a better 
sight than all the world. I cannot read the letters in the 
Bible; but if I have the quickening Spirit, it is enough. The 
covenant may be felt in the heart. The promises may bud 
and blossom into grace, and notions may fire and be inflamed 
into holy love. The veil is upon my eyes; but my work is to 
rend off the veil of time from my heart, and to look into 
eternity; to put back all creatures, and to have all in God, 
eyes and all, and this is the greatest possession. If I have 
all things in themselves, I have them but in a finite sphere; 
but if I have them all in God, I have them eminently, and 
in a kind of infinity. In waiting, I wait upon the Lord, till 
he incline and give me eagle's wings of faith and love to soar 
up to him. Near enough to him I cannot be. that I 
were unearthed and unselfed, that my soul might be in per- 
petual ascensions to him, my love going forth in raptures 
after him! for the circumcision of the heart! If the film 
were off mine eyes, I should see the outward world; but if 
the flesh were off my heart, I should love the blessed God, 
which is infinitely better. Through grace I hope to come 
to that blessed region, where God is all. In his light we 
shall see light, and in his love, we shall be forever inflamed 
to him. But I forget myself, and run out, but not beyond 
the pardon of my good friend. 

" My kind salutes to yourself; and begging all your pray- 
ers, I take leave, and subscribe myself, 

61 Your obliged friend and servant, 

"Edward Polhill." 

that there were such a spirit breathing in each of us! 
Then we should know what it is to receive, enjoy, and im- 
prove every temporal mercy as a new covenant blessing. 



CASE XVIII. 

How may a Christian know that he grows in grace ? 

It is a question of some peculiar weight that I have be- 
fore me. The resolution of it has a tendency to remove the 
Christian's fears, help him in examining his soul, and to stir 
him up to a holy diligence and watchfulness in his spiritual 



158 



OASES OF CONSCIENCE. 



course, that lie may not be trifling and slothful, but be press- 
ing on towards the mark, and so be making some progress in 
his way to Zion. And here I shall, 

I. Make a few observations, that may be necessary to clear 
this important point. And, 

II. Mention a few instances, wherein it will appear, that 
the Christian, notwithstanding all the opposition he meets 
with, really grows in grace. 

I. I would make a few observations, that may be necessary 
to clear this important point. And, 

1. G-rowth in grace is in general imperceptible to the 
Christian himself. It is, for the most part, of a very gradual 
nature: like a plant which grows insensibly, or like a babe, 
which becomes stronger and taller, till at length he has all 
the proportions of a man: and yet you see not how this is 
done. You find in time an alteration, but you cannot perceive 
the steps by which he approaches nearer and nearer to man- 
hood. Thus it is with the Christian. He is first a babe, 
being weak in knowledge and grace; then he is a young man, 
and after that a father.* These bespeak great improvement; 
and yet this is in general so gradual, that the Christian is in- 
sensible of it. He is at first a plant; but afterwards may be 
compared to a tree, and so goes on oftentimes, till at length 
he becomes a tall cedar in Lebanon; and yet the steps by 
which he ascends to this height in stature are chiefly imper- 
ceptible. 

2. Sometimes growth in grace is more quick and visible. 
Grod does great work in a little time. Some Christians make 
great improvements, and come soon to a state of manhood. 
They ripen apace for a better world, and make great advances 
in the divine life. When God is as dew to their souls, they 
revive as the corn, grow as the vine, shoot forth their branches, 
and make a green and flourishing appearance. "When the 
Sun of righteousness arises upon them with healing under 
his wings, they go forth, and grow up as calves of the stall." 
Mai. iv. 2. As the sun in his return from the winter sol- 
stice, by his warmth nourishes frozen nature, and makes it 

* The apostle John addresses Christians according to their rank 
and standing in religion. He writes to babes, or to those who are 
young Christians, and therefore weak in faith and understanding ; to 
young men, or to such as were stronger, more vigorous and lively, 
and therefore fit to encounter with difficulties, and to fathers, or to 
those of age and experience in Christianity; in all which he alludes 
to the different stages of the natural life, from one to the other uf 
which there is a gradual ascent. 1 John ii. 12 — 18. 



CASES OF CONSCIENCE. 157 

look green and beautiful, so when the Sun of Righteousness, 
after some long time of withdrawment, comes to shine again 
upon the soul, he feels the warmth of his reviving beams, 
and finds a glorious and sudden alteration. He is then like 
calves of the stall, which are fitting for slaughter, and there- 
fore make much quicker improvements than those that are in 
the open field: the Christian, like them, grows fat, and makes 
very visible advances in holiness. When Grod fills the pool 
of ordinances with his heavenly rain, we are sensible of it, 
feel the refreshment and go from strength to strength. 

3. We may, upon the whole, have made some progress in 
the Christian life, though for the present we may appear to be 
going backward. Some corruptions may for the present ha- 
rass our souls and have led us aside. We may by some neg- 
lect or other have grieved the Holy Spirit, and he may have 
left us for a time, and so we may appear to be in a declining 
and withering condition, though, upon the whole, we may 
have made some progress in grace, and may have got some 
cubits added to our spiritual stature since we gave up our- 
selves to Christ. A child may have some indisposition, which 
may prevent his growth for a time ; yet he may have got 
much strength when compared with what he was at first 
David lay asleep some time, and gave no evidences then of 
any growth in grace; yet, doubtless, he had made advances 
in a conformity to God, though now a corruption leads him 
into captivity. From all this, then, we learn, that we must 
not compare ourselves with yesterday, if we would know 
whether we have got any more steps in our way to heaven. 
It might be much better with us yesterday than to-day, as to 
the frame of our souls, and yet we may in general have got 
some ground. If we would know our growth, we must look 
back to the time when we first gave up ourselves to the 
Redeemer, if we can remember it, and compare ourselves 
now with ourselves then. 

4. We may grow in one respect, though we may not grow 
in all. A tree in winter may appear to be dead; but it is in- 
deed alive, and is gatheringstrength, though it isnot beauti- 
fied with blossoms, or loaded with fruit. Thus the Christian 
has his winter seasons, yet he is making some progress in 
adversity, when under afflictive dispensations, the bufFetings 
of Satan, under spiritual darkness and discouragements, he 
may grow, though his faith may not be so strong, his affec- 
tions so lively, and his soul so comfortable as he could wish. 
Some dispensations may be more suited to bring one grace 
into exercise than another. If any grace is strengthened, 
14 



158 CASES OF CONSCIENCE. 

and we are got in any measure nearer to Christ, we are then 
growing Christians. Some form to themselves marks and 
evidences of growth in grace, and if they come not up to that 
standard, they conclude that they are going backward; 
whereas, if we grow in one respect, we ought to be thank- 
ful, though we do not see that we grow in all. 

5. We are not to judge of our spiritual growth by the 
growth of others. Some with whom we are acquainted, have 
perhaps made greater advances in grace. They have great 
knowledge, can reason solidly about the Gospel: their zeal 
is lively, their faith is strong, their hearts appear warm, and 
they seem to have much communion with God. Because we 
find not the same gifts and measures of grace in ourselves, 
but perhaps a coldness, a sad indifferency, &c, we are ready 
to conclude that we have no grace, especially that we are far 
from being growing Christians, not considering that there 
are different degrees in different persons. Nay, we do not 
consider that these have their corruptions, their inward strug- 
gles, their dead seasons, as well as others. Because we are 
not all Pauls, must we therefore say that we are not Chris- 
tians at all? Because we do not find the same degrees of 
love to ordinances as David did, must we say that we have 
none at all? These would be strange and very unfair con- 
clusions. Thus, these things being observed, I now come, 

II. To show when the Christian may be said to grow in 
grace. Amongst other things, I would mention these follow- 
ing: as, 

1. Growth in grace discovers itself in an increase of spiri- 
tual light and knowledge. To see more of sin is (as we have 
observed under another case,) a real sign that the work is 
carrying on. It was by the light of the Spirit alone, that we 
first saw the wickedness of our hearts, and a loathsomeness 
in sin; and it is by this light that our views of it grow clearer 
and more distinct. When the commandment came, the 
boasting Pharisee saw himself a sinner. Rom. vii. 9. To 
see more and more of ourselves, tends to bring us into a 
more evangelical frame, and so to make us appear more like the 
followers of Christ. As we see more of ourselves, so, as 
the work is carrying on in us, we see more of Jesus Christ; 
the greatness and amiableness of his person, the virtue of 
his sacrifice, the triumphs of his cross, and the importance 
of his intercession. Upon the whole, when we see more 
vileness in ourselves, and more beauty in Christ; more of 
our own emptiness, and of his fulness; more of our own 
weakness, and of his strength; more of the insufficiency of our 



CASES OF CONSCIENCE. 159 

own righteousness to justify us before God, and of the glory 
of his; and in a word, more of our wretchedness and naked- 
ness, and of his suitableness and excellency, we may be said 
to grow in grace. 

2. When we are enabled to go more out of ourselves, and 
depend more upon Christ, we may be said to grow in grace. 
The young Christian is ready to place too much dependence 
upon his frames. If, in duties, his affections are not sweetly 
raised, he is ready to conclude such duties to be lost. When 
he finds a dulness, a contraction, a straitness in his frame, he 
fears that he has no experience of the grace of God. He is 
too ready to depend upon his resolutions. When led aside 
by any corruption, he resolves against it, and goes too much 
in his own strength. Under spiritual darkness, or afflictive 
dispensations, he gives too much way to discouragement, and 
often refuses to be comforted. If then we are enabled to lay 
a stress upon frames, and look more to Christ, leaving our 
souls with him; if we are more sensible of our weakness and 
depend more upon the strength of the great Redeemer; if, 
when Satan buffets, and God afflicts, we are enabled to leave 
ourselves with Christ, pleading his righteousness, and waiting 
for his salvation; if, under a deeper sense of our emptiness 
we go to Christ's fulness, cleave to and trust in him, resolving, 
that if we perish, to perish at his feet, it is a sign that we are 
growing in grace. 

3. We are making some advances when we find a true 
relish for duties, and grow more spiritual in them. Young 
Christians have generally more fire than solidity. They are, 
says Dr. Goodwin, like new musical instruments, they have 
more varnish than old ones, but they give not so sweet a 
sound. Their zeal and affection often carry them beyond 
their duty. They are ready to think that they must pray so 
often, spend so much time in duties, or they cannot be Chris- 
tians. But as they grow in grace they find a relish for duty, 
see its great importance, and attend to it in its proper place. 
They grow more settled and solid. They have juster con» 
ceptions of God. Their obedience flows more from love. 
Their services are more evangelical. They attend to duty 
more in its proper season, and give every duty its just weight. 
When indeed we find a growing coldness to duty, and indif- 
ference, carelessness, and negligence, we have reason to fear 
a decline : but when we have a true relish for duties, and are 
more spiritual in them, it is a sign we are making progress 
in holiness. 

4. We make advances in grace when we are more humble, 



160 CASES OF CONSCIENCE. 

submissive, and thankful. An humble frame is that which the 
whole Gospel is calculated to bring us into, and which the Spi- 
rit, by all his works in us, promotes. The more we are sunk 
in our own apprehensions, then, the lower we lie, the more 
detestable we appear, and the more we show of the Chris- 
tian. The growing Christian has more of an humble submis- 
sion to the dispensations of providence. When afflictions first 
come upon us, we are like bullocks unaccustomed to the yoke; 
our proud rebellious hearts are ready to rise against God, but 
as we make advances, we are brought to justify God, and to 
acquiesce in all his proceedings. "Lord, this proud heart 
would fain rebel; but, oh, take thine own way with me! 
"Wherefore should a living man complain, a man for the 
punishment of his sins? I would be dumb, not opening my 
mouth against any part of thy conduct, but cheerfully give 
up myself and my all to thy disposal, saying, Choose my in- 
heritance for me." As the Christian grows, he is brought 
into a more thankful and admiring frame. He admires the 
riches of grace, and this is more and more his language: — 
Lord, why me? why was my name enrolled in the book of 
life? Why didst thou call, renew, and sanctify me? Am 
I an heir of God? Will heaven be my inheritance? Oh, the 
grace, the infinite grace and compassion of God!" &c. This 
is the very frame of the saints in heaven. Who are more 
humble than they are, who more thankful? They are ever 
adoring divine grace, placing the crown upon their Bedcemer's 
head, and giving God all the glory, Rev. v.' 9 — 13. The more, 
therefore, we are brought into this frame, the greater pro- 
gress we are making in the Christian life. 

5. We grow in grace, when we find our corruptions weaker, 
and the power of sin more and more subdued in us. There 
was a time, Christian, when thy poor silly foolish heart was 
ready to fall in with every temptation; when thy corruptions 
were strong, and often leading thee into captivity. But hast 
thou by divine grace got a greater freedom from them? Hast 
thou been enabled to mourn over them, pray against them, 
and to bring them to the cross of Christ, and get them morti- 
fied and slain? Do not pride, passion, envy, discontent, and 
carnality reign as much as usual? Art thou then more upon 
thy guard, and dost thou find thy soul more at liberty than 
before? This is a sign of growth in grace. 

Finally, When we find less of an earthly, and more of a hea- 
venly disposition, we may be said to grow in grace. When 
our esteem for this world is sinking, our attachment to it 
weaker, when our affections are often withdrawn from it, and 



CASES OP CONSCIENCE. 161 

we find greater desires to converse with God, and to look 
above; when heaven grows more pleasing and familiar, and 
we, something like the inhabitants above, are filled with a 
warmer zeal for God, and desire to honour him by a more 
active and lively obedience; when we find a growing concern 
to be dead to present things, and to have a greater love to 
Jesus, a stronger faith in him, and an increasing conformity to 
him, we may comfortably conclude that we grow in grace. 
I would conclude this subject by a reflection or two. And, 

1. How awful is their case, who are absolute strangers to 
the grace of God! To be conformed to God is the greatest 
happiness of a creature. What can render us more amiable, 
than to have the divine image in us % What can more con- 
tribute to our real felicity? It is heaven to be like Christ, 
1 John iii. 2. It is absolutely necessary to our communion 
with him here on earth, to our full enjoyment of him above. 
You, then, who are strangers to the new creature, have no de- 
gree of fitness for a better world. What could heaven be to 
you, but a tiresome place? Could you exult in God as your 
highest happiness? Could you join the church triumphant in 
cheerful, unwearied, and everlasting ascriptions of praise to 
God and to the Lamb? Sit but down, and seriously consider 
this, and thou must soon be convinced that thy hopes of hap- 
piness are absolutely vain, inasmuch as thou art under the 
power of sin, hast no relish for spiritual services, and conse- 
quently no real fitness for heaven. Let me beseech thee to 
consider thy present dangerous and awful condition; and oh, 
seek to be a Christian indeed, that thou mayest not be pleas- 
ing thyself with expectations of salvation, and at last meet 
with a disappointment. This has been the case with many. 
They thought themselves rich, and increased with goods, when 
they were poor, and miserable, and blind, and naked. They 
rejected every admonition, turned off every exhortation from 
themselves, and would not believe the awful truth, that they 
were children of wrath and dead in trespasses and sins ; but 
cried peace, peace, till sudden and everlasting destruction 
came upon them,and it was too late to seek for grace and look 
for mercy. This, deplorable as it is, will be thy condition, 
graceless soul, if death should come upon thee, whilst thou 
art persuading thyself that all is well. Let me beseech thee, 
therefore, to consider the things that belong to thy peace 
before they are forever hid from thine eyes. To be summoned 
before the tribunal of God, there to be weighed, and pro- 
nounced too light; to hear the awful word, depart! to see the 
bottomless pit opening, and no way of escape, no deliverer 
14* 



162 CASES OF CONSCIENCE. 

near; but to see the now compassionate Jesus, then refusing 
to stretch forth his arm to help thee, to hear him crying, 
"Thou infatuated creature, thou art ruined for ever: once I 
called, but thou didst refuse; once I stretched out my hand, 
but thou didst not regard it; now I will laugh at thy calamity, 
and mock now thy fear cometh upon thee; thou mayest now 
call, but I will not answer; thou mayest seek me earnestly, but 
thou shalt not find me." Oh think, think, I entreat thee, 
of this melancholy and distressing scene; and let a considera- 
tion of it engage thee to look into thy heart, and to seek with 
the utmost diligence after an experience of the grace of God 
to fit thee for the enjoyments above, and after an interest in 
the righteousness of Christ, to give thee a title to them. 
Give God no rest, but earnestly beg that he would send his 
Spirit to make every thing new in thy heart, proclaim liberty 
to thy captive soul, lead thee to the feet of the almighty Re- 
deemer, and prepare thee for the enjoyment of him. 

2. We see what should be our great concern as Christians. 
Not to be grasping after honours, riches, and the emoluments 
of earth and time; not to gratify our appetites, in the pleasures 
of sense, but to be pursuing the glory of G;od, and the pros- 
perity of our souls. Is this, Christian, what thou hast daily in 
view? Whilst thou art attending to the affairs of thy family, 
art thou not neglecting thy soul? Dost thou ever inquire 
whether that is starving or flourishing? Is it thy greatest care 
to grow in grace? Art thou watchful, therefore, against 
every sin, much in prayer, frequent in meditation and self- 
examination; and art thou looking to Christ daily, for all suita- 
ble supplies, to enable thee to make advances? Is it matter of 
humiliation that thou findest so much of the body of sin with- 
in thee, such coldness to duties, such degrees of ignorance, so 
much carnality, spiritual pride, &c? Dost thou mourn before 
the Lord, that there is so little of a divine temper, of thy Re- 
deemer's image in thee? Dost thou breathe after holiness, 
pray earnestly for the Spirit of sanctification to cleanse thy 
heart, and add some cubits to thy spiritual stature? To live 
a natural life only, is not to live : it is only to breathe. Ye 
slothful Christians, awake, and consider your character, your 
happiness, your usefulness, all call upon you to seek after 
progress in grace. Oh, may this be your motto, " For me to 
live is Christ!" Seek after more of Christ with you, and in 
you. Be not contented to be always babes, but be thirsting 
after an increase of strength, of knowledge, of faith, of love, 
of every grace, that it may be evident to all that you are not 
only Christians indeed, but that your souls are in a healthy 



CASES OF CONSCIENCE. 163 

and prosperous condition, and that it is your greatest delight 
to be growing in holiness and usefulness. 

3. If we have any reason to hope that we are growing in 
grace, we should ascribe all the glory to God. He is the author 
and finisher of faith. Heb. xii. 2. The same grace that said 
unto us, live, continues this life. The same power that 
brought us first to God, must be still exerted, or else we shall 
soon return to folly. It is not enough for grace to be im- 
planted; the Spirit must help us to bring it into exercise. Has 
any corruption been subdued, any victory been gained, any 
progress been made in thy race, any cubit been added to thy 
stature? It is God who has done it. The smoking flax would 
be quenched, and the bruised reed entirely broken, if God was 
not to stand by thee, and help thee. Thy salvation is all of 
grace. Grace chose thee from eternity, grace called thee in 
time, grace sanctifies thee, and carries thee on from strength 
to strength; and at last, the same free grace will finish the 
work, and bring thee into the immediate presence of God. 
No wonder, then, the saints will forever sing, grace, grace. 
May we learn the song here, and walk under a deep sense of 
unmerited grace, till we come to that world, where we shall 
put the crown upon our Redeemer's head, and ascribe un- 
wearied and everlasting praises to him that sitteth upon the 
throne, and the Lamb. 

4. How glorious must heaven be, where that work, which 
God begins and carries on here, will be perfect! The end of 
ordinances is, "For the perfecting of the saints, for the edi- 
fying of the body of Christ, till we all come in the unity of the 
faith, and of the knowledge of the Son of God, unto a perfect 
man, unto the measure of the stature of the fulness of Christ." 
Eph. iv. 11, &c. We are at best but babes here, when com- 
pared with what we shall be. We are now under age, and 
have our inheritance in prospect, not in possession. Here we 
are fatigued with numberless conflicts and struggles with sin 
and Satan. Now and then we get a victory, but again we 
are overcome. We make but slow progress in our way. It 
is difficult to get near to God, and to grow into his likeness. 
"But see, my soul, heaven is before thee: heaven, where all 
thy corruptions will be perfectly destroyed and thou wilt 
have no more enemies to contend with, no more victories to 
gain, no more struggles with thy own heart, but the conquest 
will be fully thine, and the top stone will be laid in thy salva- 
tion. See, heaven is just at hand; where the new creature 
will be perfect, and appear in its beautiful and just propor- 
tions; where thy understanding will be freed from all the re- 
mains of darkness, thy will be in sweet and everlasting sub« 



164 CASES or CONSCIENCE. 

jection to God, and that heart glow and burn with the purest 
flame of divine love. happy hour! desirable period! when 
I shall put off the body of sin, and start into perfection in a 
moment; when I shall no longer see through a glass darkly, 
but face to face; when I shall no longer be a babe in Christ, 
but a perfect man." Awake, ye saints, lift up your heads, 
for your redemption draweth nigh. Get upon mount Pisgah, 
and view the heavenly land, where your weary souls will be 
at everlasting rest, and all your longings will be eternally 
satisfied with the most perfect and exalted enjoyments. 



CASE XIX. 

How may a deserted believer, find out the particular sin or sins 
whereby he has grieved the Spirit of God. 

This is doubtless a most searching and experimental ques- 
tion, wherein there is a necessity for the greatest faithful- 
ness to be used, both by him who resolves it, and by him 
who attempts to make use of it for himself. In many cases, 
it seems very difficult to point out to a soul under declen- 
sions what is the particular reason of the Spirit's withdraw- 
ment. However, I shall attempt to bring this matter 'as 
close home as I possibly can, recommending myself to every 
man's conscience in the sight of God. 

We must indeed acknowledge, that the Lord may for wise 
and holy ends, withdraw from his people those comforts and 
quickenings with which they have been favoured, and that 
without any immediate respect unto any particular sin or sins 
committed by them. Sometimes this withdrawment is rather 
for the prevention of sin, or for the discovery of sin, than as 
a punishment for it. But generally, divine withdrawments 
are in consequence of some iniquity, whereby the Holy Spirit 
has been grieved; and it is the duty and business of every 
gracious soul, when he finds himself deprived of these tokens 
of divine love, which he hath usually enjoyed, to ask this 
serious question, " Why does the Lord thus contend with 
me?" And on all such occasions he has reason to suspect 
himself, as being the proper cause of his complaints. Thus 
the holy Psalmist seems to maintain a godly jealousy over 
himself, when he says, Psalm cxxxix. 23, 24; "Search me, O 
God, and know my heart; try me, and know my thoughts, 
and see if there be any wicked way in me, and lead me in the 
way everlasting." 



CASES OP CONSCIENCE. 165 

The question under consideration, may be placed in this 
familiar and soul-searching light: a believer that has been 
used to walk in the light of God's countenance, and under 
the quickening influence of his Spirit, now finds that these 
comforts are withdrawn from his soul, and does not experi- 
ence such a spirituality of frame as he used to do. He now 
feels himself in a declining condition, his faith weak, his 
comforts low, his graces not ready for exercise. And not- 
withstanding all his attempts by prayer and endeavour, he 
cannot arrive at that spirituality and comfort of soul, which 
he once enjoyed; and, therefore, cries out with Job,. "O 
that I were as in months past, as in the days when God pre- 
served me: when his candle shone upon my head, and when 
by his light I walked through darkness! " Job xxix. 2, 3. 
Or, as the same holy person at another time. "Behold I go 
forward, but he is not there; and backward, but I cannot per- 
ceive him; on the left hand where he doth work, but I can- 
not behold him: he hideth himself on the right hand, that 1 
cannot see him." Job xxiii. 8, 9. This becomes a matter of 
sad complaint, and the believer wants to know the reason 
why it is thus with him. Feeling that the Spirit is with- 
drawn, he sees the greatest reason to suspect that the Spirit 
has been grieved by him. When he comes to search, he 
perhaps, so far as he knows himself, is conscious that he has 
been kept from gross immoralities and enormities: for which 
reason he cannot be certain what are the particular sins for 
which he is thus visited. If, indeed, upon reflection, the 
believer finds that he is fallen into some grievous sin, either 
of heart or life, in such a case he cannot but know the reason 
of the visitation. Thus David after the commission of that 
complicated sin of murder and adultery in the matter of Uriah, 
could not but see the reason of the present declensions of 
his frame, and the present decay of his comforts; and there- 
fore ciies out, Psalm li. 11 — 14, " Cast me not away from 
thy presence, and take not thy Holy Spirit from me. Restore 
unto me the joy of thy salvation, and uphold me with thy free 
Spirit. Deliver me from blood guiltiness, God, thou God 
of my salvation." Now then, if you are conscious to your- 
selves of any enormity in your practice, or any wilful neglect 
of duty, do not wonder if the quickening and comforting 
influences of the Divine Spirit are awfully suspended. We 
have a general rule laid down, 1 John i. 6, 7, which should 
be attended to with great concern in the present case. It con- 
sists of two parts; the first is mentioned in the sixth verse: 
"If we say we have fellowship with him, and walk in dark- 



166 CASES OF CONSCIENCE. 

ness we lie and do not the truth." The second part is con- 
tained in the seventh verse: ^*But if we walk in the light, 
as he is in the light, we have fellowship one with another; 
and the blood of Jesus Christ his Son cleanseth us from all 
sin." From whence we may observe, that all those comforts 
are delusive, which are consistent with the love and practice 
of sin; and that those who are inclined to walk closely with 
God, may expect delightful communion with him. But the 
present case stands in this light: thou perhaps dost not feel 
that delight and pleasure in spiritual duties, nor that spirituality 
of frame, which thou wert wont to enjoy. From whence 
thou very justly suspectest that the Spirit has been in some 
way or other grieved by thee; but thou canst not be certain 
in what manner it has been done, because thy conscience 
does not charge thee with any gross immorality and defects. 
It is true upon inspection, thou seest abundance of corrup- 
tion in thy heart, but canst not point out the particular sin or 
corruption which is the ground of thy present complaint. 
Thou wouldst, therefore, be glad to know how to discover it, 
on purpose that the sin may be brought to the cross of Christ, 
in order to be crucified. 

In answer to this question, doubtless, the first and grand 
direction is this, to set about the duty of self-examination. 
disconsolate believer, ransack thine own heart, look 
through it, look into it as deep as thou canst; and while thou 
art thus upon the search, beg of God that he would examine 
and prove thee, that he would try thy reins and thy heart. 
But it may be, that thou hast been thus searching and inquir- 
ing, and art still at a loss to fix thine eye upon that particu- 
lar sin for which thou art visited. You will then ask, " What 
rule can now be given?" and will be ready to say, that if you 
yourselves cannot find it out by self-examination, how is it 
possible that any other should be able to do it? But yet I 
will venture at it, and would endeavour to act the most 
faithful and searching part, and then leave the whole to your 
own conscience to judge. Let me, therefore, give you three 
or four directions, whereby you may be able to fix your eyes 
upon the particular sins for which the Lord withdraws from 
you. And, 

1. I say, the sin which was the immediate cause of your 
present declensions, and which most prevails under them, is 
very likely to be the reason of the present awful visitation. 
Look back, therefore, and observe the time and manner in 
which you fell into this declining, uncomfortable way. Per- 
haps, just at the time when your darkness began, you had 



CASES OP CONSCIENCE. 167 

some impatience under the divine hand, or perhaps you were 
left to slight or abuse those quiekenings and comforts which 
you were favoured with. The spouse in the Canticles seems 
to be sensible, that this must be the sin by which the Spirit is 
grieved, Cant. ii. 7: "I charge you, ye daughters of Jeru- 
salem, by the roes and hinds of the field, that ye stir not up, 
nor awake my love till he please/' You had been for a time 
favoured with the divine presence, and the light of his coun- 
tenance; but you began to grow wanton upon these spiritual 
privileges, to be careless about them, or to grow remiss in 
your duty under the enjoyment of them, or perhaps, at this 
time, you gave way to the rising of some particular corrup- 
tion; and immediately upon this the Spirit withdrew, and left 
you in darkness and distress, or under coldness and indiffer- 
ence; if so, you may be very certain, that this was the par- 
ticular crime which grieved the Spirit. 

And further take notice what is that sin which most pre- 
vails under your present declensions. This you will be able 
to learn by a little inspection. And it is generally found, 
that the sin which causes the desertion, is that which con- 
tinues it; and as it has gained such an advantage as to drive 
the Spirit away, it now rages and triumphs, and grows strong- 
er and stronger, under these calamitous experiences; where- 
by you may know, that this is the sin which lies at the bot- 
tom of your present complaints. 

2. The sin, whatever it be, which you are now for extenu- 
ating and excusing, you have great reason to think is that 
which caused and continues the divine withdrawment. It 
may be, that under your present darkness, you look into your 
own heart and ways, and find a great many corruptions work- 
ing, and sins prevailing, in your souls. The more you look, 
the more you see the corruption of your own hearts, the abo- 
minations that are working within you; and those things ap- 
pear in such multitudes, that you know not which to fix upon 
as the particular cause of your declensions. And, after all 
your searches, it is not at all improbable, you may overlook 
the very thing you are seeking after. For those sins and 
corruptions which you are most ready to fix upon, are such 
as you are sensible of, lament under, strive and pray against; 
and these, however they may have caused, yet do not con- 
tinue, the divine desertion. Those sins which your souls are 
for magnifying, and for which you are perpetually accusing 
yourselves, you have the least reason to suspect; because, so 
far as you thus see your sins, it is a happy token, that the 
Spirit is present with you as a Spirit of humiliation. Look 



168 CASES OF CONSCIENCE. 

therefore farther and see whether you are not maMrg some 
excuse for, or palliating some of these evils which are in 
your heart and life; whether you are not for making them as 
little as possible, and endeavouring to throw off the guilt of 
them from yourselves. Now, then, as soon as you can ob- 
serve this disposition with respect to any iniquity, you may 
immediately charge the fault upon that particular sin. For 
instance : have you been guilty of neglecting, or slightly per- 
forming secret, family, or public duties? Have you been 
negligent in keeping the Sabbath, or careless in the public 
or private exercises of Grod's worship? Or have you con- 
formed to any of the vices and vanities of the world? Per- 
haps in these cases, your hearts are saying, " It is true, I have 
occasionally neglected secret prayer, or I have in some little 
instances conformed to the ways of the world; but this is no 
great matter. I neglected secret prayer, because my heart 
was not in a frame for it,, or because I had not a clear oppor- 
tunity for it; and I have given into the ways of the world, 
because there was some sort of necessity for it." And thus 
your minds palliate your offences; you are inclined to excuse 
your negligence or indifference; which plainly shows, that 
these sins have gained and retain an awful prevalency in you; 
and therefore you may take it for granted, that these are the 
iniquities for which you now are visited. 

3. Those sins in your heart and life, which you find the great- 
est unwillingness to oppose, are the sins which cause or con- 
tinue the withdrawment. There are many corruptions work- 
ing, and many temptations assaulting, to bring you into that 
which is contrary to the law or Gospel. Some of these you 
can fight, strive, watch, and pray against; others of them are 
so pleasing to your flesh, or so suited to your inclinations, that 
you cannot find in your heart to make a vigorous resistance 
against them; you may then take it for granted, that these 
latter lie at the foundation of your spiritual complaints. 

4. The sins which you are ashamed or unwilling heartily 
to confess before the Lord, are those by which the Spirit is 
grieved. Look attentively into your own hearts, and perhaps 
you will find there is a sin committed or indulged by you, 
which you are for keeping secret in your own bosom. You 
cannot confess it with a true freedom and sincerity: and as 
you are attempting to enumerate your transgressions before the 
Lord in a way of confession, perhaps there is one (or two) starts 
up in your remembrance, which you find yourselves unwil- 
ling to acknowledge to be so sinful as it really is, and as your 
conscience and judgment inform you it is. In this case, you 
know in your own conscience that you cannot frankly confess 



CASES OF CONSCIENCE. 169 

the sin before God, because your heart is wedded to it, and 
you are unwilling to part with it. If it be thus, you need no 
longer be at a loss to know what it is that hides the light of 
God's countenance from you. But could you know without 
reserve, pray and plead, and watch and strive against that 
sin, which you find thus cleaving to your soul, you would 
probably be immediately delivered, and find the Spirit of life 
and comfort restored to you. We have a clear instance of 
this in Psalm xxxii. 5, where we find the Psalmist had been 
withholding himself from a frank confession; and so long as 
he thus kept silence, his guilt and distress remained and in- 
creased; but as soon as ever he said in his heart, " I will con- 
fess my transgressions to the Lord/' then God forgave him 
the iniquity of his sin. 

Thus I have endeavoured in the plainest and most faithful 
manner I could, to lead you to the knowledge of those sins, 
which are the causes of your spiritual complaints. And it 
is very evident, from the nature of the thing, that these must 
be the sins that separate between you and your God. For 
those iniquities that you truly hate, that you lament under, 
that you desire to confess before the Lord, and to carry to the 
cross of Christ, to be crucified there, are not the sins that 
maintain the distance between God and you: but those ini- 
quities, whether spiritual or external, whether in heart or 
life, which you have such an affection for, that 3^ou cannot 
heartily condemn yourselves for them, cannot confess without 
reserve before the Lord, that you cannot find in your hearts 
to oppose with vigour, these must of necessity cause a con- 
tinued distance between God and your souls. These are the 
iniquities which are peculiarly provoking to God. These are 
the sins that harden the heart, that benumb the conscience, 
and tarnish the soul. And remember, that you can never 
expect a return of the divine quickenings and comforts, until 
you can lay your hand upon these sins, can heartily pray 
against them, and can fly to the Lord Jesus Christ to have 
them pardoned and subdued. 

Permit me to conclude this soul-searching subject by a few 
necessary and important advices upon the whole. 

1. Beware of extenuating or excusing any sin. He that 
hideth his sins shall not prosper. But yet this is what we are 
very prone to. When we are under a temptation to any 
neglects of duty, our corrupt hearts will appear very ready 
to find out many excuses. They will suggest to us, either 
that the duty is too hard for us to undertake, or that we have 
not an opportunity for it, or that there will be no great ad- 
vantage reaped by it. Thus we are often betrayed into a 



170 CASES OF CONSCIENCE. 

criminal omission of what the Lord calls for from us. And 
no wonder then, if the Spirit be grieved, and we soon feel 
the sad effects of indulging spiritual sloth; no wonder, if 
our communion with God be interrupted, if corruption gains 
an advantage, and a shyness between God and our souls be 
produced. 

Again, when we are prevailed upon to neglect an incum- 
bent duty, our corrupt hearts will now proceed to alleviate 
the fault, and to make many excuses for it, in order to hin- 
der us from a free acknowledgment of it, and repentance 
for it: and so we grow more and more hardened and care- 
less, whereby the grieved Spirit is still more grieved, and 
the separation between God and our souls is still continued 
and widened. 

The same may be said concerning a temptation to the com- 
mission of sin. Our carnal hearts will represent the iniquity 
as very small, or as very pleasant, in order to induce us to 
comply with the temptation; and when we are actually drawn 
away by our own lusts, and enticed; then lust, having con- 
ceived, bringeth forth sin, and sin, being finished, bringeth 
forth death. the dreadful tendency of excusing and ex- 
tenuating sin! 

It is this sad disposition in unrenewed persons, that keeps 
them under the dominion of their own lusts: it is this pre- 
vents them from seeing the danger of their state; it is this, 
likewise, that makes them continually careless, without an 
interest in Christ's grace and righteousness; and deludes 
their souls with many vain and dangerous hopes. 

The same inclination when it appears, and in any measure 
prevails in a gracious person, is peculiarly provoking to God, 
and effectually robs him of all his comforts and spirituality, 
makes him grow more and more carnal, and so produces and 
promotes divine withdrawments. 

Let us all, therefore, beware of extenuating any iniquity; 
and let us rather endeavour to aggravate it to ourselves, and 
before God. It is true, that to aggravate our own sins, is 
very disagreeable to flesh and blood, and often occasions a 
diminution to our pleasure. But yet it is a necessary work; 
necessary to our true humiliation; and necessary to keep us 
in the love and under the smiles of our gracious God. None 
have a stronger view of the sinfulness of sin, than those who 
walk closely and comfortably with God. 

2. Be watchful against the devices of Satan, and the deceit- 
fulness of your own hearts. We cannot have a stronger call to 
this necessary duty, than what may be deduced from the fore- 



CASES OF CONSCIENCE. 171 

going discourse. For here we see that the devil and our own 
hearts will use all possible means to conceal from us the par- 
ticular sins that are the most detrimental and dangerous to 
our souls. Are we afflicted in our persons, or distressed in 
our minds, and under the evident marks of divine displea- 
sure? Satan and our corrupt natures join to perplex us so, 
that we should not know wherefore it is that the Lord con- 
tends with us. Our perplexed minds will now be for con- 
demning us, for every other sin besides that which lies at the 
bottom of our spiritual distresses; and our unbelief will at- 
tempt to drive us into desperation, because of those corrup- 
tions we see, lament, and pray against; while the foundation 
of the controversy between God and our souls lies hid under 
a criminal excuse. See here a most remarkable evidence, 
that the heart is deceitful above all things, and desperately 
wicked. See here the necessity of a narrow inspection, and 
of divine illumination, in order to attain the knowledge of our 
own case, and of the ground of our complaints. Watch and 
pray lest ye enter into temptation. By a thorough search, 
according to the foregoing rules, joined with prayer for di- 
vine teaching, you may be led to see the sin that most easily 
besets you, and that has gained the greatest strength in your 
souls. 

3. Having found out the particular sin or sins which cause 
or continue the distance between God and your souls, now 
endeavour to lay it to heart as most abominable and detrimen- 
tal. The least sin excused and alleviated by us becomes 
thereby a most grievous abomination. Observe, therefore, 
how it has worked, and does work, in your souls. Has it not 
polluted your souls, weakened your graces, taken away your 
spiritual strength and enjoyment? Does not this indulged or 
extenuated sin, be it what it will, destroy the sincerity of 
your confessions, and the uprightness of your prayers? Can 
you frankly acknowledge, or heartily pray against that iniqui- 
ty which your hearts cleave to, and which they would fain 
countenance? Surely not. Again, consider how provoking it 
must be to a gracious God to find you harbouring his enemy 
in your bosom; to find you wishing that it may be spared or 
winked at. Surely you cannot wonder, if the Lord withdraws 
from you. He does it justly; you oblige him to it; and he 
never will, never honourably can, restore his comforts to you, 
until you are brought to hate, confess, and bewail it before 
him. O beg, therefore, that the divine Spirit would convince 
you of sin, and show you more and more the sinfulness of 
that particular iniquity and indulgence that lies nearest your 



172 CASES OP CONSCIENCE. 

heart, that you may see how abominable it is, as well as feel 
how detrimental it is. 

4. Bring the iniquity to the cross of Christ, to be crucified 
there. Sin will live every where but under the cross of 
Christ. You may see your sin, may strive, watch, and pray 
against it, and it will still prevail to maintain the separation 
between God and you, until you are directed to exercise faith 
in the blood of Christ for the forgiveness and mortification of 
it. "They that are Christ's have crucified the flesh, with 
the affections and lusts." Gal. v. 24. 

But you will, it may be, ask, " What is it to bring sin to 
Christ's cross, and to crucify it there? " I answer, it con- 
tains the following things: 

1. To behold the sinfulness of sin in the death of Christ. 
You may see much of the evil of it by looking into the holy 
law, and observing its polluting effect upon our own hearts: 
but such sights of sin, by themselves, will not subdue it. 
Look upon the cross of Christ; behold him suffering, bleed- 
ing, dying, and under his Father's withdrawment for sin im- 
puted to him; there you may look and wonder, look and 
mourn, look and raise your indignation against sin in the 
strongest manner. This will be a most effectual means of 
making you to be truly ashamed of it, and to mourn for it 
with a godly and evangelical sorrow. 

2. To account every indulged sin in you as crucifying the 
Son of God afresh. By giving way to iniquity, by harbour- 
ing it in your bosoms, or by casting a pleasing glance upon 
the abominable thing, you are guilty, not only of breaking 
the law, but of undervaluing the blood of the covenant. 
What! did Christ die for sin, and shall you indulge it? 
Surely this would be doing what lies in your power to bring him 
down, and nail him upon the cross afresh. Oh! could we 
but have such conceptions of sin indulged, they would 
greatly tend to set our hearts at the utmost distance from it. 

3. It is to cast the guilt of our sin upon the atonement of 
Christ, by faith. Do we now see ourselves, verily guilty and 
filthy? Are we ashamed of ourselves, and enabled to abhor 
ourselves, because of our abominations? Now surely we 
cannot but experimentally conceive, that nothing short of an 
infinite atonement can procure remission. Behold, there- 
fore, the atonement Christ has made; see how satisfactory it 
is to divine justice; see how sufficient it is for our pardon;, 
and let us now endeavour to answer the challenges of a guilty 
conscience by the blood of Jesus Christ. Thus we shall 
receive a divine pardon to our consciences; thus we shall 



CASES OP CONSCIENCE. 173 

receive peace and reconciliation with God. And then we 
shall find him restoring comforts to us, restoring the joys of 
- his salvation, and the quickenings of his free Spirit. 

How unhappy is the believer, while he lies under the 
guilt of unpardoned sin, and while the corruption and un- 
belief of his heart keep him back from a free confession of 
it! He has now lost all enjoyment of himself, all commu- 
nion with God, and all special pleasure in, or profit by, his 
ordinances. He now sinks in deep mire, where there is no 
standing; he has now come into deep waters, where the floods 
overflow him: but when he is enabled to see his sin, guilt, 
and impurity, and to disburden his conscience by an applica- 
tion to the blood of Christ, then his soul is eased, his heart 
purified, his spiritual liberty restored, and a gracious God 
returns to him in loving-kindness and tender mercies. 



CASE XX. 

How should we read the word of God, so as may be for his glory, 
and the advantage of our souls 2 

This is a question of no small moment. It relates to a duty 
incumbent upon all who are favoured with the word of God: a 
duty too much neglected by professing Christians, though so 
peculiarly calculated to promote our spiritual advantage, and 
often made effectual for that purpose. The person who sent 
in the question appears to be in some perplexity how to dis- 
charge his duty, so as to get some spiritual profit. I will 
give you his own words. 

" I am under some uneasiness concerning the word of God. 
I hope I love to hear it opened; to hear of that glorious Sa- 
viour exhibited therein, and that satisfaction he has made to 
justice; but, as to reading it, what coldness do I find in that 
duty. I sometimes appear to delight in the duty; but if I 
try to meditate on the word read, how sadly do my thoughts 
wander! So that it is but little that I understand of it. I 
know not what method to take in reading; whether it would 
be most useful to begin at the beginning, and so go regularly 
on. Besides, there is a great part I know not the meaning of. 
I have often heard of the glorious promises there; but when 
I meet with them, am afraid to take the comfort of them, lest 
I should be deceiving myself with false hopes. I have some- 
times, before I read the word, put up a few petitions, that I 
mi^ht read and meditate on it with advantage; but, alas! I 

15* 



174 CASES OF CONSCIENCE. 

Lave so carelessly attended to it, that I have thought at times 
I had better omit these petitions. In this perplexity, there- 
fore, I should be glad of your directions, and of your answer 
to the above question." 

In this case, you find the experience of many, and the 
question given is of great importance, and is worthy of our 
consideration, as ijb may be useful, by a divine blessing, both 
to our direction and quickening. As there are numbers in 
this Gospel land who never look into the Bible; so many of 
those who read it, do it in such a manner, as to receive little or 
no profit by it. Some read it as a task; others in a careless, 
customary manner, thinking they have done enough if they 
have but gone through a chapter or two, though they have 
hurried through it without consideration, or read it when half 
asleep. If you thus read the word of God, you cannot expect 
any great advantage from it; for when we trifle with God in 
duties, we provoke him to withdraw his Spirit, and to with- 
hold his blessing. 

The directions I shall give for the profitable reading the 
Scriptures, will be most particularly suitable to your closet 
retirements; for I hope that you, who look upon prayer as 
one part, look upon reading as another important part of 
closet duty. Permit me, therefore, to suggest to you the 
following directions : 

1. Read the word with prayer. Prayer is one of the great 
means of bringing down the divine blessing upon all ordi- 
nances and duties to our spiritual edification. It is a means 
of preparing our hearts for other duties, and of enabling us to 
get good from them. It would be well for prayer to go before 
reading. However, if circumstances will not permit you to 
spend some time in this duty before you read the word, do not 
absolutely neglect it; but send up a few petitions to God, 
that he would prepare your heart for the work that lies before 
you; open your eyes, that } r ou may understand the Scriptures; 
and accompany reading with a divine blessing, that it may 
answer some valuable purpose in your soul, either to enlighten, 
quicken, or comfort, or in some way or other to promote your 
spiritual good. When you consider these things, you cannot 
but see the propriety of prayer before reading. But especially 
accompany reading with prayer. Do not think you have clone 
all that is incumbent upon you, when you have read the 
Scripture either in the family or the closet. Pray over it 
before God. Have you been reading any promises of spiritual 
blessings? Plead them with God. Has the chapter been 
representing the odiousness of sin, its dreadful consequences, 
the falls of God's people, and the salvation of the chief of 



CASES OF CONSCIENCE. 175 

sinners? Beg that your eyes may be opened to see the ma- 
lignity of sin, the wickedness of your heart, and that you may 
be kept from those evils, which many have fallen into, and be 
enabled to admire the riches of free grace in the salvation of 
creatures so unworthy, and in your own in particular. Have 
you been reading of the privileges of Grod's children here, and 
the glory they shall have hereafter; or have you been taking 
a view of the various duties in their respective relations and 
circumstances in life; or of their various experiences, and of 
the dealings of God with them? Beg that your heart may 
be suitably affected with such representations, that you may 
be encouraged in your Christian course, quickened to run 
your race, confirmed in your belief of the reality of religion, 
and be enabled to continue, till you receive the end of your 
faith, even your complete and everlasting salvation. Has 
the chapter been representing the Mediator, his glorious per- 
son, his important offices, his amazing love, the triumphs of 
his cross, or his qualifications for the great work he has un- 
dertaken, and therefore his all-sufficiency to save? Be ear- 
nest with Grod, that you may be enabled to leave yourself with 
this Jesus, may be sprinkled with his blood, have a share in 
all the blessings he has purchased, and that his love may ever 
endear him to your souls, kindle the sacred fire in your 
breasts, and engage you to walk before him in holiness and 
righteousness all the days of your life. Thus let reading bo 
accompanied with prayer. Remember the Scripture is full 
of important mysteries, which we cannot see the beauty of, 
unless the Spirit opens the eyes of our understandings. Our 
hearts are naturally full of prejudices against the glorious 
contents of Scripture, and therefore we want the Spirit to re- 
move these, and to give us a true relish for the great truths 
of revelation; and impress them powerfully upon our minds 
to our salvation. They that neglect prayer, and depend upon 
their own judgment and skill to guide them in matters of 
everlasting moment, have no reason to expect the Spirit's 
teachings, and are therefore liable to fall into every error, 
even those that will prove eternally destructive to their high- 
est interests. Pray, therefore, for divine direction, for divine 
quickenings, that what you read may be the means of bring- 
ing you nearer to Grod, and of promoting your everlasting 
advantage. Finally, earnestly pray, that whilst you "are be- 
holding the glory of the Lord in the glass of his word, you may 
be changed into his image, from glory to glory," and may find 
those truths you are reading properly impressing, warming 
and establishing your hearts, that "you may be growing in 



176 CASES OF CONSCIENCE. 

the image of your Redeemer, and be training up for a glo- 
rious and everlasting World above. " 

2. Observe some order in reading tlic word, and make use 
of those helps that may be necessary to your understanding it. 
This person is at a loss to determine, whether he shall begin 
with the Bible, and so go regularly through it, or not. This 
seems to be the best method to observe at your stated times 
of reading; and it will not prevent your looking into other 
parts of Scripture, when you have opportunity. This method 
will give you a view of the great events which the Scripture 
mentions, and of the various circumstances of the church 
from period to period, and of Grod's dealings with them. 
By this means, you have a regular view of things, as they 
appeared, from the creation down to Christ and his apostles. 
You will hereby have a greater insight into Scripture his- 
tory and chronology, which will be both entertaining and 
useful, and keep your ideas of things relating to persons 
and facts distinct and clear. This person farther says, 
there is a great part of Scripture he does not understand. 
You should read the Scripture, therefore, with an exposition 
or paraphrase.* This will open the text to you, show you 
the connexion, the design, the meaning, and so furnish you 
with matter for serious meditation. What end will it an- 
swer for you to read this sacred volume, and not under- 
stand it? If it is a sealed book, it is likely to be useless. 
Upon the whole, though you may understand some parts, 
yet there are others that will appear mysterious, and will re- 
main so, to your great disadvantage in reading, unless you 
have some interpreter to help you to understand their mean- 
ing. 

3. You should be concerned to read the word of G-od with 
great seriousness and attention, and a real desire to have the 
contents of it impressed upon your mind, that you may be fit- 
ted more for glorifying God in every character and station. 
If you run through a chapter or two in a hasty, cursory man- 
ner, } 7 ou cannot expect much advantage. You should be 
concerned to attend with the utmost care and diligence, as 
well as with the greatest seriousness. A sense of the glo- 
rious Author, and of the subject matter of Scripture, should 

* It is an unspeakable privilege that we have such a variety of 
these, both upon the Old and New Testament. Permit me to re- 
commend that excellent paraphrase Of Dr. Guise's upon the New 
Testament, when you are reading that part of Scripture, on account 
of its clearness, fulness, and yet conciseness, as well as from the ex- 
perience I have had myself of its peculiar usefulness. 



cases or CONSCIENCE. 177 

fill } T ou with a peculiar awe, and command a reverence. It 
is the word of God; it comes with a thus saith the Lord, has 
his image instamped upon it, and is his message to you con- 
cerning things of everlasting moment. It is not designed to 
amuse us with trifling and empty speculations, or divert us with 
romantic stories; it contains things of a far nobler and more 
sublime nature, even things that concern our everlasting 
peace. It reveals the transactions of eternity concerning the 
salvation of man. It represents the fall, with all its melan- 
choly consequences; our state by nature, how wretched and 
deplorable! It sets forth the riches of divine grace in ap- 
pointing a Saviour, and in the method taken to bring about 
our redemption and salvation. It shows us the encourage- 
ments we have to apply to the Redeemer for all saving bless- 
ings, represents the nature, variety and excellency of them, 
the happiness of the saints in heaven, the triumphs and 
solemnity of the great day, the sentence that will be passed 
upon the wicked, and the awful execution of it in hell. It is 
full of promises on the one hand, and threatenings on the 
other, and therefore calls for the greatest seriousness and 
attention in those who read it. It is designed to be a means 
of our sanctification, and so to fit us for the heavenly world, 
and therefore we should seriously attend to it. And, lastly, 
it is that word by which we must be judged. This is the 
grand book that will be opened; according to this will the 
sentence be passed, and all the opportunities we have had of 
reading and hearing it, but not improved, will appear against 
us, if found strangers to Jesus, and aggravate our condem- 
nation. How seriously, reverently, and attentively then 
should we read this sacred word! In fine, when we read the 
Scripture it should be with views and desires of feeling its 
power and tasting its sweetness; that our minds may be more 
enlightened by it, and our souls more established; that our 
corruptions may be more mortified, and our graces more 
quickened and strengthened; that our doubts may be more re- 
moved, and our souls be supported under all the difficulties 
of life; that the promises may be more and more our joy, 
heaven be more in our eye, and we be set a longing more 
after the full and everlasting enjoyment of God above. 

4. Reading the word of God should be accompanied with 
meditation and self-examination. Reading alone will be of 
little service. Food taken into the stomach will answer no 
valuable purpose, unless it is digested. Meditation is a di- 
gesting spiritual things, and turning them into nourishment 
to our souls. By this we extract honey from every truth, 



178 CASES OF CONSCIENCE. 

and so get some additions made to our knowledge and expe- 
rience. It is a means of humbling, quickening and establish- 
ing our souls, and of kindling a fire in our affections. Whilst 
the Psalmist was musing, the fire burned, Psalm xxxix. 3. 
How often, in meditation upon what the. Christian has been 
reading, has he found his affections raised, and his soul 
brought in some measure near to God! How often, whilst 
musing, has he been filled with an indifference to this world, 
hatred of sin, self-abhorrence, love to the Lord Jesus Christ, 
admiration of his rich and infinite grace, warm desires after 
the enjoyments above, and satisfying views of an interest in 
them! By meditation, the word takes deeper root in us, 
makes a more powerful impression on our minds, and furnishes 
us with matter for prayer. As often as you read, be con- 
cerned to meditate upon it. Examine yourself too, by it, and 
see what concern you have with it, what influence it has had 
upon you, and how you may improve it. Have you been read- 
ing any of the marks and characters of the people of God, 
the graces of the Spirit? Inquire whether you have found 
any of them in your own soul. Has the chapter been repre- 
senting some of the doctrines of Christianity? Examine what 
knowledge you have of them, how they suit your experience, 
and what use you may make of them for humiliation, encou- 
ragement, &c. Have you been reading of the love of God in 
the various parts of redemption and salvation by Christ Jesus? 
Here is a theme for your meditation; here is a call for exami- 
nation. Inquire whether it has ever affected your heart, 
raised your admiration, and kindled a sacred flame in your 
soul. Finally, Compare your heart with what you read; see 
whether it is not your case that is represented, and endea- 
your, by meditation upon it, and a self-application of it, to 
get some spiritual advantage from it. To these directions I 
may add, 

5. Read the word of God frequently. The oftener you 
read the Scriptures, the more benefit you are likely to receive. 
Let the Bible be your companion. Be much conversant with 
it. Consult it upon all occasions. In every difficulty; when 
you want quickening, direction, comfort or establishment, 
look into the sacred word. Let it be your daily practice to 
read it, as by this means you will get a growing acquain- 
tance with it, its various mysteries, the duties it represents, 
the encouragements and directions it gives you in every case; 
and so, by a divine blessing, will have your knowledge and 
experience increased, your graces confirmed and strength- 
ened, and your way made easy and pleasant through this 
difficult wilderness. I shall now close with two reflections. 



CASES OF CONSCIENCE. 179 

1. What reason have we to be thankful for the Scriptures, 
and the free use of them? When we consider the divine au- 
thority of this book, view its important discoveries, its pecu- 
liar usefulness, and how many are deprived of it, we have 
reason to admire infinite grace that we enjoy it, and should 
ever esteem it as the choicest of our treasures. We have 
great reason to be thankful, that God is delivering us from 
time to time from Popery, as by this means our sacred privi- 
leges are continued to us, and we have the free use of the 
Bible, have it in our own houses, as well as in the house of 
God, and can examine it upon all occasions, and try every 
doctrine by this divine standard. These must not be ranked 
amongst the least of our mercies; they are of great impor- 
tance, and call for our highest and our united praises. 

2. What matter of lamentation is it, that this sacred book 
is so much neglected, and how inexcusable must such forever 
be? There are many families, it is to be feared, in this land, 
who have not so much as a Bible in their houses; nor do 
they desire it. There are others who have it, but let it lie 
neglected, as an unfashionable book. Bomances, plays, his- 
tory, and various sorts of human compositions are in constant 
use: but this most excellent volume, this book that is the 
foundation of all our knowledge of divine things, our holi- 
ness, and our comfort, is thrown aside, or when it is ever 
opened, it is with reluctance. What amazing ingratitude 
and stupidity is this! Oh, may we all be humbled for our 
own and others' negligence, and be concerned in our respec- 
tive stations to esteem, use, and improve the Scriptures our- 
selves, and do all we can to excite others to do the same; 
that we may see peace and righteousness again flourish, 
ignorance and superstition banished, and a knowledge of the 
gospel spreading throughout the land. So, Lord, let it be. 
Amen, and Amen. 



CASE XXI. 

How may a Christian attain to perform the duty of serious medita- 
tion in a right manner? 

This question is grounded upon the following letter: 
"Sir: — I am by profession a follower of the blessed Re- 
deemer, and hope I can appeal to the Searcher of all hearts, 
that it is my desire to walk in all the statutes and ordinances 



180 CASES OF CONSCIENCE. 

of the Lord blameless. Holy, serious meditation is, I am 
persuaded, a duty which every Christian ought to exercise 
himself in. It is a duty in which I once took great pleasure 
and delight. Not a day was suffered to pass in the neglect 
of it for a considerable time. But alas! to my shame may I 
speak it, an alluring world, a tempting devil, and a still viler 
traitor within, conspired against the welfare of my nrecious 
and immortal soul. I began to perform it in a slight, indif- 
ferent manner, and at last was prevailed upon to neglect it. 
Now I feel the awful effects thereof, in a dark understanding, 
a hard heart, and cold affections. I endeavour to set about 
the duty; but oh! the Spirit is withdrawn, I have lost my 
God; and I, whither shall I go? My thoughts are imme- 
diately gone after some trifling vanity; I endeavour to rally 
them, but they are soon gone again; I command them in 
the name of the Lord to attend, for I have a great work to 
do; but all is of no avail. 

"I should be greatly obliged to you, Sir, if you would take 
my case under your notice, and give me some directions con- 
cerning the right performance of this so important a duty. 



I shall aim at an answer to the various particulars con- 
tained in this serious case, by laying down the following pro- 
positions: 

1. There is a great difference between speculative study 
and spiritual meditation. This observation is of the greatest 
importance to direct us what we are to aim at, when we are 
striving to perform this duty. Our friend, in the letter, 
seems to have a very clear notion of the nature of this duty, 
and the difference between it and mere study, from his 
own experience. But yet it is needful to say a few words 
to make this distinction clear; for though there be in appear- 
ance a near affinity between study and meditation, yet in 
reality they are as different from one another, as the sun 
shining in the heavens, and a sign of the sun painted. It 
is to be feared, that many persons are apt to imagine, that 
meditation is nothing else but thinking over, looking and 
inquiring into the doctrines and duties of the word of God. 
But it is plain, a person may employ himself much in this 
way, and yet be a stranger to true meditation. The difference 
lies here: Study is the looking into divine things in order to 
understand them; but meditation is the ruminating upon them 
in order to apply them to our eases and consciences, and to 
raise our affections towards spiritual things. Study is, as I may 
say, the thoughts of the head, while meditation consists in the 



CASES OF CONSCIENCE. 181 

thoughts of the heart. By studying concerning God, for in- 
stance, a person inquires into the evidences for his existence, 
and for a notional acquaintance with his perfections and glo- 
ries: but by meditation, he contemplates those glories, in order 
to affect his own heart with them, and to see his own concern 
in relation to them. The same difference may be observed 
between these two with regard to any of the doctrines or 
duties of law or Gospel. If therefore you would attain to 
perform this duty in a proper manner, it is highly necessary 
you should know what it is when you set about it, and 
should keep up this important distinction lest you should cheat 
yourselves with bare speculative study in the room of holy 
meditation. 

2. That the chief part of the experience of religion is in- 
cluded and contained in a right performance of this great duty. 
It is in holy meditation, that we feel all the experiences of the 
spiritual life, and exercise all the graces of the Spirit. "What 
is the exercise of faith, but realizing thoughts upon divine and 
spiritual truths? What is holy desire, but a realizing view 
of the desirableness of God in covenant so as to draw forth 
our longings after him? What is the exercise of the grace 
of hope, but serious meditation upon the promises and bless- 
ings promised, with suitable affection? Where consists the 
exercise of the grace of love, but in endearing thoughts and 
views of God in Christ? And what is the grace of humility, 
but the having low and abasing thoughts of ourselves? So 
that I may venture to affirm, that true grace is no farther ex- 
ercised by us, than as our thoughts are employed by holy 
meditation, in viewing and realizing spiritual things, in a spi- 
ritual, heart-affecting manner. And this duty of meditation 
is of such a nature, that it is included in all other spiritual 
duties, so far as they have any thing of the exercise of grace 
in them. For instance: in prayer we have no exercise of 
grace, but so far as our souls take notice of our own wants, 
and of Christ's grace and fulness. In reading we have no 
exercise of grace any farther than as we understand, realize, 
and apply to ourselves what we read. The same may be 
said concerning singing the divine praises, hearing the divine 
word, confessing our sins, and the like. So far then as 
there is any thing of the power of religion in our souls, so 
far the thoughts of our very hearts are engaged in, and em- 
ployed about, the spiritual things we are conversant with. 
And thus, when any grace is exercised, there is some spiri- 
tual meditation, let the duty engaged in be what it will. But, 
16 



182 OASES OP CONSCIENCE. 

sometimes tliis duty of holy meditation is performed alone as 
a separate duty; namely, when the soul is enabled to look 
with a spiritual e}^e, and in an affectionate, realizing manner, 
upon the things which are not seen, and are eternal; when 
we set ourselves designedly to think on spiritual subjects, 
have thoughts flowing in upon us, and have the doctrines, 
promises, or precepts of the word brought to our minds, and 
we receive them to ourselves, and apply them to our own 
cases. But, whether meditation be performed by itself, or 
in any other duty, remember, that if it be rightly performed, 
it always includes in it the exercise of grace, and the exer- 
cise of grace always includes meditation. From what has 
Jbeen said concerning this duty, it immediately follows, that 
none but the lively Christian can daily perform it in a right 
manner; and this seems to have been the happy case of the 
person who wrote this letter. 

3. There is a necessity for the spiritual operations of the 
Spirit of G-od, in order to a right spiritual performance of this 
duty. Let us contemplate as well as we can upon what we 
read, hear, or know; yet unless we are- favoured with the 
presence and influences of the divine Spirit, we shall find 
ourselves incapable of true meditation. Without him, all 
our contemplations will be dry .study, speculative thought, 
and laborious attempt, without success. But if the divine 
Spirit takes of the things of Christ, and shows them to our 
souls, then we can see them, then we can realize them, then 
we can feel them, and apply them to ourselves, and can think 
upon them with spiritual affection. As a proof of all this, I 
may appeal to the experience of all God's people; and may 
say, as Job does in another case, "If it be not so now, who 
will make me a liar, or make my speech nothing worth?" 

4. That the Holy Spirit is a gracious, just, and sovereign 
agent. We must acknowledge that he is sovereign; for he, 
like the wind, blows where he listeth. John iii. 8. But let 
us not forget, that he is likewise a wise and just agent. He 
is, I say, a just agent; for when he is quenched or grieved, 
he resents the indignity, and justly withdraws. If, therefore, 
we grow negligent in any duty, or give way to any sin, we 
have reason to expect that he will withdraw from us: and 
when he is gone, there is an end, as I may say, for the pre- 
sent, to all the right performance of holy meditation. Far- 
ther, it is plain that the Spirit acts as a wise agent; he knows 
best when to favour us with his influences, or when to sus- 
pend them. 

5. Though we have not the influences of the Spirit at our 



CASES 01 CONSCIENCE. 183 

command, yet there are many things that may he done hy us, 
which may drive him away, and many means may be made 
use of to obtain his gracious return. As to the former of these, 
I need not tell you how to drive him away. This is what I 
hope you dread and detest as the sorest evil. But when he 
is withdrawn, the great question is, What means must be 
made use of for his return, that thereby our souls may be 
fitted for the spiritual exercise of holy meditation? This is 
what I apprehend our friend desires particularly to know. He 
wants direction for the right performance of the duty, now 
he finds he has lost his capacity for it. But I hope he does 
not imagine, that any directions can answer his end without 
the Spirit's return. So that the first and chief concern, is 
not, How I may set about this work so as to attain the delight- 
ful performance of it? but, What method must I take to have 
the former influences and assistance of the Spirit restored to 
me? For then, and not till then, will this duty be rightly 
performed. Give me leave here to lay before you a few plain 
directions as follows: 

1. Is the Spirit withdrawn? Endeavour to maintain a sen- 
sibility of his absence. For it is a good sign that he is not 
totally withdrawn, while there is left in our souls a distressing, 
humbling sense of his absence. But if we grow careless and 
indifferent about his presence and influence, and now think 
to recover ourselves by virtue of the use of means in our 
power, we have missed the way, and can never attain to what 
we want, until our souls are led out after his gracious influ- 
ences. 

2. Inquire into the particular cause or occasion of the 
Spirit's withdrawment; and when you have found out the 
sin or sins which have occasioned it, then go and humbly 
confess them before God, loathe yourselves for them, and 
bring them unto the cross of Christ to be pardoned and cru- 
cified. 

3. Never omit spending some time in secret, daily converse 
with God, with his word, and with your own souls. Keep 
steady to closet religion, and endeavour to make the best of 
it. By no means neglect the duty itself, under a pretence 
that you cannot perform it aright without the Spirit. It is 
indeed very unpleasant, and very discouraging, when we find, 
from day to day, that the wheels of devotion drive on heavily. 
But, however unpleasant it be, yet you ought still to keep to 
it, in order to maintain a sense of, and an humble frame of 
spirit under, divine withdrawmcnts. But if you should be 
prevailed upon to neglect these regular exercises, you can 



184 CASES OF CONSCIENCE. 

have no reason to expect, that the life of religion should he 
maintained, or the comforts and pleasures of it restored to 
your souls. 

4. Take advantage from what you feel in yourselves to pro- 
mote the work of meditation. Are you in a dark, declining, 
and deserted frame? It is true, you cannot at present medi- 
tate as you would upon the glories of God in Christ with 
sweetness and delight; and all your endeavours to realize and 
impress these glorious subjects upon your mind will he found 
abortive, while you remain in this declining frame. But re- 
member, that in this dark season you are called upon to an- 
other sort of meditation; namely, to meditate upon the sin- 
fulness of sin, the deceitfulness of your own hearts, the cor- 
ruption of your natures, and the sad effects produced by the 
working of corruptions in you. And, if you can contemplate 
seriously upon these awful, humbling subjects, this may be a 
happy means of rendering Christ and his grace the more pre- 
cious and desirable to your souls. Though in your present 
frame you cannot find in your hearts to dwell upon glorious 
and delightful subjects, yet you may find matter enough in 
your present condition to fill your thoughts with subjects of a 
self-abasing and penitential nature. And when you are em- 
ployed in this sort of meditation, turn it into confession and 
humble supplication. 

5. And lastly, Do not think that the duty of holy medita- 
tion must be confined to itself; but bring in other spiritual 
duties to its assistance. It is not very often we can perform 
this duty in a right manner separated from other duties. It 
is indeed a happy thing, if a person can regularly and daily 
form his mind to it, and find his frame fitted for it, whenever 
he sets about it designedly. But I believe, that generally 
speaking, this is a privilege that is not very common. For 
when we apply our minds to it professedly, and attempt to 
pursue a spiritual subject in a way of contemplation, the 
vanity of the mind either prevents us from entering upon 
any regular chain of thought, or soon breaks in upon it; 
and when we are thus disappointed, the more we strive 
against the stream, the more embarrassed and perplexed we 
shall be. It would be proper, therefore, to turn this at- 
tempt for meditation into mental prayer, or else take the 
word of Grod or some spiritual author in hand, with a view 
to direct our thoughts, and apply what is read to our own 
case and circumstance. And' if we can have our thoughts 
seriously employed, either in repeating any portion of Scrip- 
ture from our memories, or in reading it, or in lifting up our 



CASES OF CONSCIENCE. 185 

hearts to God in ejaculatory prayer; this is as real medita- 
tion, as if it were performed in a separate duty. Upon the 
whole, if you are inclined to attend to such rules as these, 
you may hope that, ere you are aware, your souls will make 
you as the chariots of a willing people. Cant. vi. 12. 

I shall conclude the whole with a few remarks upon this 
experimental case for the benefit of all. 

1. How gradually does sin make its entry into our souls! 
We perhaps at first only begin to perform a duty in a slight 
manner, then we proceed to an occasional neglect of it, then 
to an almost total neglect; whereby the door is set open for 
sin and Satan to enter, and our hearts grow more and more 
hard, our thoughts more vain, and our souls weak to with- 
stand any temptation, or engage in any duty. 

2. How sad are the consequences of grieving the Spirit! 
It must be acknowledged, that he is very often grieved by us; 
but, blessed be his name, he does not always take the advan- 
tage against us; does not always resent the affronts we cast 
upon his gracious and comforting influences, by undervaluing 
or overvaluing them. If he did, the people of God would 
be perpetually in a deserted, uncomfortable condition. But 
when he is once provoked to such a degree as actually to 
withdraw, what sad effects follow ! Now the graces of the 
Spirit seem to lie dead, now nothing but sin and corruption 
seem to reign, now we arc exposed to fall a ready prey to our 
spiritual enemies, and we may be obliged to pray and wait a 
long time before there be any comfortable return. Let us, 
therefore, be very cautious and watchful, lest we dishonour 
and offend him; for when we begin to fall, we know not how 
low we may fall, or how dismal our case may be, before he 
returns and we are revived. 

8. How ungovernable are our thoughts and affections! It 
is evident to a demonstration, that we have them not at our 
command. They are like an army of undisciplined and dis- 
affected soldiers. The will is, as it were, the general of the 
army; he commands them to act, but they stir not; he sees 
them running away, and commands them to rally, but to no 
purpose. To will is present with us, but to perform that 
which is good we find not. See how necessary it is that 
we should be under a superior influence to that of our own 
hearts. 

4. How ignorant are they of the nature of true religion, 
who think it at their option to be pious, holy, and spiritual at 
pleasure! They who think so, betray their weakness, igno- 
rance, and unbelief. For, if the spiritual Christian, a person 

16* 



186 CASES OP CONSCIENCE. 

tliat lias tasted of divine grace, finds his corruptions so un- 
tanieablc, his affections so irregular, and his thoughts so un- 
governable; how can it be, that unbelievers should have any 
strength so much as to think a truly good thought? 

Lastly, What a plain rule may we collect from this subject 
to judge of the progress or declension of spiritual grace in 
our souls! We may easily judge how things go with us only 
by observing how strong or how weak, how frequent or how 
seldom the meditations of our hearts are upon spiritual sub- 
jects. The more advanced a Christian is in the spiritual life, 
the more his heart can dwell upon divine subjects with plea- 
sure and self-application, and the more natural it is to him 
really to meditate in the midst of the duties both of life and 
religion. But if we, from day to day, find our thoughts vain, 
our meditations barren, our hearts dry and unsuited. to de- 
vout contemplation, it is a sign that religion is at a low ebb 
with us. Be, therefore, frequently asking yourselves such 
questions as these : whether the very thoughts of your hearts 
are employed upon divine subjects'? whether you can truly 
meditate when you are reading, can meditate when you are 
hearing, can meditate when you are praying? And, accord- 
ing to the answer your consciences give to these questions, 
so you may determine concerning the growth or declension 
of true religion in your souls. Happy are they whose 
thoughts and hearts are daily taken up with spiritual things; 
and how much happier still are they, who are advanced to 
glory, where they are employed without intermission, and 
without end, in nothing else but holy contemplation upon 
heavenly things in heavenly places ! 



CASE XXII. 

When may a Christian be said to pursue the affairs of the present 
life, so as to prevent his advances in grace, dishonour God, and 
injure his soul? 

As this question appears to be of so critical and important 
a nature, and will lead me to touch upon a darling sin, a sin 
too common among us, viz. love of the world; so to be pro- 
perly upon my guard, and to clear the way for a direct answer, 
I would first premise these two things: 

1. That all persons ought to be diligent in that calling in 
which God in his providence has placed them. Diligence in 



CASES OF CONSCIENCE. 187 

the sliop is "highly commendable. For want of this, persons 
have often gone backward in the world, have thereby lost all 
opportunities of being useful, and have brought themselves 
into such circumstances, as greatly reflect upon the amiable 
character they bear as Christians. Poverty and distress are 
the consequences of slothfulness; Prov. xxiv. 30 — 34; "I 
went by the field of the slothful, and by the vineyard of the 
man void of understanding; and lo, it was all grown over with 
thorns, and nettles had covered the face thereof, and the 
stone wall thereof was broken down. Then I saw and con- 
sidered it well. I looked upon it, and received instruction: 
yet a little sleep, a little slumber, a little folding of the^ hands 
to sleep." It was a command, which the apostle, under the 
direction of the Spirit, gave, that if any man would not work, 
neither should he eat. 2 Thess. iii. 10. Industry is not only 
consistent with, but highly becoming the Christian. It is of 
peculiar service to keep persons from temptations, both tem- 
poral and spiritual. A slothful life is a dangerous life. Sa- 
tan has greater opportunities of laying his schemes with ad- 
vantage. Whilst our hands are employed, our head is amused, 
and the enemy cannot so easily distress us. I hope none 
will take occasion, from any thing I may say in my solution 
of this question, to intimate that I discourage diligence. I 
would rather press it. The children of God, though interest- 
ed in his peculiar favour, and heirs of glory, yet are not ex- 
empted from labour, even with regard to the present world. 
If they will have bread and other of the comforts of life, they 
must get them by the sweat of their brow. Yet, 

2. The enjoyments of this world, through the depravity of 
our hearts, are greatly insnaring, and often prove greatly in- 
jurious to the Christian. They are blessings in themselves, 
and call for thankfulness; but through the corruption of our 
nature, become temptations to us, often take away our affec- 
tions from God, give us a coolness to spiritual duties, and en- 
danger at least the eternal destruction of our souls. This is 
the reason why our Lord, in such strong terms, represents the 
great difficulty of a rich man's salvation. Matt. xix. 24. " It 
is easier for a camel to go through the eye of a needle, than 
for a rich man to enter into the kingdom of God." And 
this is the reason that the apostle tells Timothy to "charge 
them that are rich in this world, that they be not high-minded, 
nor trust in uncertain riches." 1 Tim. vi. 17. No wonder 
then, that Agur made such a wise choice, and begged that 
God would give him "neither poverty nor riches; but would 
feed him with food convenient for him." Prov. xxx. 8. I men- 



188 CASES OP CONSCIENCE. 

tion this remark, to show how much persons ought to be upon 
their guard in their pursuits of this world. The first obser- 
vation shows the necessity of diligence, this tends to keep di- 
ligence from degenerating into an immoderate thirst after out- 
ward enjoyments. I now, then, come to the question itself: 
" When may a Christian be said to pursue the affairs of the pre- 
sent life, so as to prevent his advances in grace, dishonour God, 
and injure his soul? " It is a difficult matter to steer between 
two extremes. We are either ready to be too negligent on 
the one hand, or too anxious and eager on the other. The 
Christian may often increase in worldly wealth, but God sends 
leanness into his soul. When we act unsuitably to our cha- 
racter, we grieve the Holy Spirit, and he in a measure departs 
from us, and leaves us to ourselves. But the Christian may 
be said to pursue the world, so as to dishonour God, prevent 
his growth in grace, and injure his soul, 

1. When it breaks in upon his opportunities of attending 
to spiritual duties. It is not enough that we spend one day 
in seven in attending to the concerns of our souls. The 
Christian must not let the week slip away, even if his worldly 
engagements are never so great, without conversing with God 
and his own heart: if he does, it is a sad sign of his being in 
languishing circumstances. Spiritual meditation, self-exami- 
nation, prayer, religious conversation, and reading the Scrip- 
tures, are all duties of great importance; duties in the per- 
formance of which the Christian life is maintained, corrup- 
tions are subdued, graces are strengthened, and he is enabled 
to make some progress in his way to Zion. I say not how 
often a person must pray, read, hear, &c. that he may grow in 
grace. But when we find our worldly engagements breaking 
in upon our spiritual duties, and gradually curtailing our op- 
portunities of attending to them, we should take the alarm. 
We have many enemies to encounter with, in our Christian 
warfare. We have but little strength. We had need be 
much upon our guard, be much in prayer, and in the use of 
those means, which are necessary to our spiritual prosperity. 
When the world, therefore, encroaches upon our time so as 
to leave but little for these duties, we have reason to be 
afraid of a decline. Many have begun well, have set out 
with attending to the duties of the family and the closet; 
but the world, increasing upon them, has taken up their time; 
they have left off all family prayer, and are, I fear, too little in 
the' duties of retirement, and plead for an excuse, they have 
no time. They content themselves herein by a persuasion 
that the work was begun some time since, and therefore they 



CASES OF CONSCIENCE. 189 

are safe, though they cannot so well attend to all the duties 
they once did. Whether these persons are Christians or not, 
I dare not determine; but I apprehend we may, without hesi- 
tation, conclude, that they are not growing Christians. They 
bring no honour to religion. They who give up such oppor- 
tunities as these, for the world, reflect thereby upon the con- 
cerns of the soul, as of a trifling nature, and far inferior to 
outward enjoyments; and I need not say how much this 
grieves the Spirit, and brings a consumption upon the new 
man. But if, whilst you are pursuing the world, you will re- 
serve time for family and closet religion, for looking into 
your hearts, and attending to the means of spiritual improve- 
ment, you may be growing as to both worlds. 

II. The Christian may be said to pursue the things of the 
world to the dishonour of God and the injury of his soul when 
he finds thereby a growing coldness and indifference to spiri- 
tual duties, and his thoughts are much taken off from God. It 
is an unspeakable happiness, when, amidst the engagements 
of this life, we find a readiness to duty, and a delight in it; 
when we can rejoice that the Sabbath is just at hand, and find 
that the enjoyments of the world do not give us an indiffer- 
ence to the great duties of it; when we find a holy warmth 
upon our spirits, a readiness to spiritual conversation, serious 
meditation, and a pleasure in closet duties. It is happy, when 
the Christian is enabled to keep the world at a proper dis- 
tance, to look upon it as it is, emptiness and vanity, and 
cheerfully endeavour to abstract his thoughts from it, and at- 
tend, when God gives him an opportunity, to those things 
that relate to his immortal part. It is happy, when, like the 
good man, whom David describes, he often employs his 
thoughts in sweet and spiritual meditation; when he labours 
to have his soul above, whilst his hands are employed, or to 
be habitually in a spiritual frame, to rise up to God often in 
holy thoughts, desires and affections. This is the person 
who makes advances in the divine life, even whilst he is 
busily engaged in his secular concerns, and pursuing them 
with all becoming diligence. But, if we find the world chill- 
ing our hearts, producing a barrenness in our frames, and a 
coldness to duty; if we can let slip opportunities of attending 
to our souls, making an excuse to God and our consciences, 
that we are busy, (though it really flows from that inclif- 
ferency the world has given us to spiritual exercises:) if we 
find a growing fondness for present things, and as that fond- 
ness increases, our relish for the spiritual parts of religion 
lessens; if we can pursue the world with a particular gust, 



190 CASES OP CONSCIENCE. 

eagerness, and delight; but, when we come to enter upon 
duties, we find a sad deadness and reluctance to them; if we 
find a growing indifference to spiritual conversation, but a 
pleasure in that which is worldly and trifling, we may con- 
clude that we are pursuing the world, so as to dishonour 
God, and that whilst our outward circumstances may be 
flourishing, our souls are in a lean and starving condition. 
Always suspect danger, when you find your warmth in, and 
relish for, spiritual duties upon the decline; when your heart 
is willing to make frequent excuses for the omission of them; 
conclude that you have been overacting your part, and too 
eagerly pursuing present enjoyments. 

III. The Christian goes beyond his duty in the pursuit of 
this world, when his inclination of improving the mercies 
God has given him, is in some measure taken away, and he 
grows into a worldly, covetous temper. The world is not 
given us for ourselves only, but to improve, to lay out for the 
glory of God, and the good of others. Christ has left his poor 
with us as a legacy; we are to take care of them, to nourish 
and support them. We are to feed the hungry, clothe the 
naked, and supply the necessitous. We are to support the 
Gospel, and in a variety of instances use what we have to pro- 
mote the interest of our Redeemer. If then you are seeking 
after the world, and are diligent in your respective callings, 
that not only you and your families may have a comfortable 
subsistence, but that you may have opportunities of doing 
good to others, by supplying the indigent, and showing regard 
for the Gospel, if you are concerned to set apart a portion of 
what God has given you for his cause, and to improve as his 
providence calls, and you find this temper of mind increases 
with your wealth, then you have reason to conclude that your 
enjoyments come with a blessing; you walk in a great mea- 
sure suitably to your character, and may be making improve- 
ments in the divine life. But if, as the world increases, you 
lose your desire of usefulness; if you find your concern for 
promoting the glory of God and the good of others is lessened; 
if what little you give, you give grudgingly; if you find an 
increasing fondness for the world, and a growing desire 
after riches; if you are willing to grasp at all you can, and 
cloak your covetousness under the names of prudence and 
frugality; if, upon the whole, you become more selfish, and 
your views and desires are more contracted, you have reason 
to conclude, that you are pursuing the world with too much 
eagerness, that you have suffered some loss as to your souls, 
walk unsuitably to your character, and bring but little 



GASES OF CONSCIENCE. 191 

honour to God. To put a brand upon covetousness, and to 
show its dangerous and destructive tendency, it is called idol- 
atry. Col. iii. 5. The nearer we approach to it, therefore, 
the forth er we go from God. 

IV. The Christian dishonours God, and hurts his own soul, 
when his pursuing the world produces a proud carnal frame, 
or too great anxiety and distrust. This has been too often the 
case. When Christians have succeeded as to this world, they 
have grown proud. Paul tells Timothy (as we observed be- 
fore,) to " charge rich men that they should not be high-mind- 
ed/' 1 Tim. v. 17. And Agur was afraid lest riches should make 
him deny God. Prov. xxx. 8. When Jeshurun waxed fat, 
he kicked. Deut. xxxii. 15. Christians, through a flow of 
prosperity, have too much forgotten God, become carnal and 
trifling in their frames and conversation, have been too much 
carried away with the thoughts of their enjoyments, aimed 
at a superiority over others, looking upon them with an air 
of haughtiness, or treating them as if they were not made 
of the same materials; as if they were not children of the 
same family, interested in the same God, and equally pre- 
cious to the same Redeemer. Carefully avoid such a frame 
as this. It provokes God to withdraw his Spirit in a mea- 
sure, the consequence of which is a sad decline in the power 
of religion. "He that trusteth in his riches shall fall." 
Prov. xi. 28. Always be afraid that you are going backward, 
when your enjoyments lift you up, and bring you into a care- 
less spirit. Again, if your pursuits of the world are accom- 
panied with anxiety, suspect some danger. Some persons are 
so eager after the world, or put such a value upon it, that 
they are ever fretful and uneasy if they meet with the least 
disappointment. They pursue present things with the utmost 
solicitude, are afraid lest their schemes should not be properly 
executed, are ever doubting of success, and discontented if 
every circumstance does not appear suitable to their incli- 
nations, or if others prosper more than they. Now what 
does all this signify but a too great dependence upon the world, 
valuing it too highly, as if all our happiness consisted in the 
enjoyment of it? And what a reflection is this upon God, his 
providence and ways? What a grieving the Spirit? What 
a sinking the concerns of the soul? How unsuitable to the 
Christian character, and to all those who have heaven in 
prospect? Thus I have endeavoured to answer the question 
in a few particulars, and shall now close with some suitable 
reflections. 

1. How awful is their state, who have this world as their 



192 cases or CONSCIENCE, 

portion? It is absolutely incapable of giving complete hap- 
piness. All its enjoyments are empty and unsatisfying, and 
are by no means suitable to the desires of a soul. How many 
have been miserable in the midst of all their affluence! A 
circumstance in providence robs them of all their peace, and, 
like Haman, they cannot be happy whilst there is a Mordecai 
sitting at the gate. All the world will leave them at death. 
The term of life is as long as they can possibly hold their 
enjoyments: then, however unwilling, they must take their 
everlasting farewell, and oftentimes when they have the 
highest relish of them, and delight in them, they must leave 
all behind, and make an awful exchange of worlds. "Lo, 
this is the man that made not G-od his strength, but trusted 
in the abundance of his riches, and strengthened himself in 
his wickedness/' Psalm lii. 7. He is not happy in life; he 
is far from being so at death. He leaves all, and lies down 
in everlasting sorrow; all that he enjoyed not being able to 
secure him from the terrors of the second death, or give him 
the least degree of ease; but in hell he lifts up his eyes, 
being in great torments. Lukexvi. 23. Lord, deliver us from 
such a condition. 

2. How much should each be concerned to examine himself 
with regard to his pursuits of this world. If any man love the 
world, the love of the Father is not in him. 1 John ii. 15. 
The covetous shall not inherit the kingdom of God. 1 Cor. 
vi. 10. This should put us upon inquiry, whether we fall 
under this character or not. "We should inquire, whether we 
do not dishonour Grod, and injure our souls, by a too diligent 
pursuit of inferior comforts? Does the world take up all my 
time? Can I easily omit duties, the duties of the family, or 
of the closet? Do I find a growing coldness to spiritual du- 
ties? What is my end in pursuing the world, to gratify an 
unbounded ambition of honour, wealth, or pleasure; or is it 
to improve every mercy, and employ every talent, for the 
glory of God? With what frame do I pursue the world? 
What impression, what influence has it upon me? G-od knows 
how it is with you; I must leave it to your consciences to 
answer. 

3. "What matter of lamentation is it, that there are so 
many professing Christianity, who are of so worldly a temper! 
Does it not call for a tear, when we see so much of a covet- 
ous, proud, carnal, trifling spirit amongst those who call 
themselves Christians? Alas, alas! how much time in the 
world, how little with G-od! What eagerness in worldly, but 
what coldness in spiritual pursuits! How cheerfully are op- 



CASES OP CONSCIENCE. 193 

portunities embraced for the world, but how are they omitted 
for God! How does the world lift us up! What readiness 
to lay out any thing upon self, how backward to use it for the 
good of others! What self-love among Christians! Is it 
not so? Canst thou stand the test, Christian'? Is not thy 
heart too much divided? Art thou not too greedy of earthly 
gain? Dost thou not trust too much in thy riches? Where 
is thy love to God, thy zeal for his glory? Oh be ashamed, 
ye professors of religion, be ashamed for your earthliness, 
your coldness, your carnality, and unprofitableness. 

Let us all then be upon our guard, and pursue the world 
so as that we may honour God, and grow in grace. Consider, 
amidst your pursuits of present things, that they are all tran- 
sitory and uncertain. Luke xii. 16 — 21. Consider, and 
walk under the view of that day, when you must give an 
account of your improvement of time, with all your enjoy- 
ments. Consider the obligations Christ has laid you under 
to him, and what a short time you have to do anything for 
him or his people. Consider how much more excellent spir- 
itual enjoyments are than temporal. And may the Lord 
enable us all to keep a watch over our hearts, and to use this 
world so as not to abuse it, knowing that the fashion of all 
things is passing away. 



CASE XXIII. 

How may a professor, who fears lest his experiences are counter- 
feit and not genuine graces, come to such a satisfaction concern- 
ing his state, as shall encourage his continued reception of the 
Lord's Supper? 

This question, which so much regards all members of Gos- 
pel churches, is taken into consideration upon account of the 
following letter: 

" Reverend Sir, — I am a young person who have had a re- 
ligious education, and have had hopes that it was not entirely 
in vain; though I desire to be ashamed, that I have improved 
it no better. I should be very much obliged to you, if you 
would form a question, and answer it, as soon as possible, 
from the following broken account of myself. I was under 
convictions, when I was very young; but they were toooften 
stifled by me. But since that I have returned, and did be- 
lieve God had begun a good work on my soul. I then thought 
it my duty to give myself up to the Lord in a public manner, 
was received into a church of Christ, have often found plea- 
17 



194 CASES OP CONSCIENCE. 

sure in attending upon those ordinances, and in particular 
have found comfort at the Lord's table. Though it has not 
been always the same with me when there, yet I have hoped, 
that when the ordinance was not so comfortable, it was an hum- 
bling one. I am often in darkness about my state, and am 
ready to fear lest I should have deceived myself; but desire 
still to seek God, and would esteem an interest in Christ 
above all the perishing riches of this vain world, nay, above 
ten thousand worlds. But, sir, I know not what to think of my- 
self after all. If there is a false faith, a false love, a false hope, a 
false humility, and the like, perhaps mine may be no better. 
Is it my duty to go to the table of the Lord, if I have no real 
love to him, and no true faith in him? Is not this an ordi- 
nance of love? And when we attend upon it, is not this a time 
to put faith in Christ in exercise? But if my faith and love 
are false, what must I do? Am I not deceiving myself and 
others, and mocking God? Surely none ought to go to this ordi- 
nance, who have not a change wrought in them; and if there 
be a false pleasure in such an ordinance, as well as a false faith, 
how can I know that mine is not so? I fear I lean too much 
to outward duties. I should esteem it a favour, if you would, 
sir, show me what is true faith, true love, &c, and what is the 
difference between them and false experiences, that I may 
know in some measure how it is with me. If I belong to 
Christ, I desire to honour him both living and dying." 

This letter plainly expresses the doubtful state of many a 
serious Christian that has had the enjoyment of Gospel ordi- 
nances for a considerable time, and has been admitted into 
the peculiar privileges of church fellowship. I doubt not but 
that there is many a person whose heart reasons just after this 
manner: I hope I have received the grace of God in truth, 
and do now make a public profession of it; but oh! when I 
hear that even professors may deceive themselves with false 
instead of true hopes, with a false instead of a true love, I am 
afraid of myself, lest all my experiences should have been of 
this kind. And since there is so much perplexity in my 
case, so much deceitfulness in my heart, and so much confu- 
sion in my mind concerning myself, how shall I come to know 
whether it is my duty to go on receiving the Lord's Supper as 
usual? I am afraid all is not right between God and my 
soul; and if, after all, it should appear, that my faith is a 
false faith, my hope a false hope, my humility a false hu- 
mility, and the like, it is plain I have no right to partake 
of the Lord's Supper. Though indeed I have a visible 
right to the ordinance by reason of my profession and 



CASES OF CONSCIENCE, 195 

church-membership, yet I am afraid I have no real spiritual 
right to it. Had I not then better suspend an attendance 
upon the Lord at his table, lest I should go on deceiving my- 
self and others, until I can gain a clearer satisfaction con- 
cerning my state? And if 1 should thus withhold for a time, 
how shall I arrive at this desired satisfaction, or how shall I 
attain to a well grounded persuasion that my experiences are 
true and genuine graces, not spurious and counterfeit?" 

In this way of reasoning, many a conscientious professor 
and serious Christian often perplexes himself about his pre- 
sent duty; while the mere nominal Christian, the hypocritical 
professor, has generally no doubts upon this head, but goes 
en in the outward participation of Gospel privileges, to the 
deceiving of others, and the hardening of his own heart more 
and more. May the Lord enable me to speak to this impor- 
tant point with faithfulness and clearness; and may the bless- 
ed Spirit set it home upon each of our hearts for our humi- 
liation and consolation. 

In order, therefore, to answer this question, I must desire 
all who make a visible profession, to look closely into these 
four things: 1. Look into your conduct and practice. 2. Into 
the nature and ground of your doubts and jealousies. 3. Into 
the frame and temper of your mind with respect to the Lord's 
Supper. And, 4. Into the tendency of those experiences you 
feel in yourselves. 

1. Look attentively into your conduct and practice. For 
we must take that as a general rule in all cases, which the 
apostle lays down, 1 John i. 6, 7; "If we say we have fel- 
lowship with him, and walk in darkness, we lie, and do not 
the truth. But if we walk in the light, as he is in the light, 
we have fellowship one with another; and the blood of Jesus 
Christ his Son cleanseth us from all sin." Be careful, there- 
fore, to put those two suppositions faithfully to yourselves. 
If you walk in darkness, that is, if you go on knowingly and 
willingly in the path of sin, or in the omission of known in- 
cumbent duty, you may take it for granted that all your pre- 
tences are vain, that your profession is hypocrisy, and though 
you are church members, and so have a visible right to all 
the ordinances of the church, yet you are strangers to Christ, 
his truth, and Spirit. Your allowed practice of any known 
sin, whether secret or open, gives your profession the lie; or, 
as the apostle strongly expresses it, you lie and do not the 
truth. But if, on the contrary, it is your real desire to walk 
in all the statutes and ordinances of the Lord blameless; if you 
desire to be found in the way of your duty, to watch ; strive, 



196 CASES OF CONSCIENCE. 

and pray against sin; if you are sincerely desirous to honour 
and serve the Lord from a principle of love to hirn, and from 
a sense of his love to you, then you have real spiritual fel- 
lowship with one another, and with the church of God; and 
will happily find that the blood of Jesus Christ, represented 
in the sacrament, cleanses you more and more from all sin. 
I hope this is the case with the young person who wrote this 
letter; for there are many things in it that seem to prove the 
sincerity of his profession; such as these: he desires to seek 
God; esteems an interest in Christ above all the perishing 
riches of this vain world, nay, above ten thousand worlds; is 
afraid that he leans too much to his own outward duties, 
and has a desire to honour Christ both living and dying. 
Surely this is not the language of an unregenerate heart. 
Thus then let all professors inquire into their conduct and 
practice. 

2. Inquire into the nature and ground of these doubts and 
jealousies. You say you are often in darkness about your 
state, and are ready to fear that you have been all along de- 
ceiving yourself; and understanding that there are such 
things as false experiences, false faith, false hope, false hu- 
mility, false delight, and the like, your suspicions are strength- 
ened, and your heart is discouraged. Now, I say ask your- 
selves what is the reason of these doubts and suspicions? I 
know that Satan and an unbelieving heart will unite to cast 
a damp upon the mind, and inject a surmise with special 
strength and weight. But perhaps it is only a surmise that 
is injected, which does not offer any particular reason for 
its support. JNow if these injections and surmises offer no- 
thing to ground themselves upon, they are not to be attended 
to, but to be resisted and rejected. You are in this case to 
take the shield of faith, in order to quench these fiery darts 
of the wicked one. Whensoever such jealousies seize your 
mind, ask that question seriously, which the Psalmist put to 
himself, Psalm xlii. 5; "Why art thou cast down, my soul; 
and why art thou disquieted within me?" Do not hearken 
to the suggestion, unless it gives some sufficient reason for 
its support. 

But if your mind offers any reason for these doubts and 
fears, then look attentively to them. Perhaps you will say, 
" Oh, I see much reason to doubt, for I feel much corruption 
in my heart, much deadness and carnal security, much vanity 
and selfishness, and every abomination in me, while I expe- 
rience but little of love to God, or faith in his Son." And 



CASES OF CONSCIENCE. • 197 

are such tilings as these the true reasons of your fears? You 
have then great ground to hope that all is well with you. 
For this is an intimation, that the Lord has enlightened you 
into a knowledge of yourself; has given you a view of the 
plague of your own heart, and does not suffer you to be con- 
tented under the prevalency of any corruption. This sort of 
doubt is so far from rendering your experience the more 
suspicious, that it rather proves all you feel, that is like faith, 
hope, and love, to be true and genuine; for this jealousy 
proceeds upon a spiritual sight and conviction of your own 
unworthiness, guilt, and corruption. 

Again, look into the tendency of these suspicions. Which 
way do they work? Do they not tend to make you more 
humble and watchful; and while you thus walk in the dark, 
do you not therefore walk the more slowly and cautiously? 
Do they not make you more desirous after true grace and 
greater enlargement in duty? Do they not make you long 
more for holiness? If they work this way, you have great 
reason to conclude, from the very nature of your suspicions, 
that your hearts are right with God, and principled with his 
saving grace. 

3. Inquire into the frame and temper of your spirit with 
regard to the Lord's Supper. Why do you desire a con- 
tinued enjoyment of this privilege? What is it makes you 
want to have free access to this ordinance? Is it to subserve 
some temporal interest? Is it to make a justifying righteous- 
ness of this privilege? Or is it that you may be the better 
esteemed among Christians or professors? If it be, then you 
have sad reason to fear, that you have no real right to the 
ordinance. 

But do you desire the continued enjoyment of this privi- 
lege, to testify your love to Christ, to have your sins sub- 
dued, to have your graces strengthened, your affections for 
Christ inflamed, and to have some sweet enjoyment of him 
along with the saints of God? In a word, are your views 
and desires conformable to the design of Christ, in appoint- 
ing this spiritual ordinance? If they are, how dark soever 
your frame may be, how dubious soever you may be as to 
your state, or how much soever you complain under the 
power of corruption, you may come and welcome to the 
Lord's table; since your designs and desires in coming are 
to behold that which Christ therein exhibits, and to receive 
what Christ has to bestow. This ordinance was particularly 
designed to comfort and establish such as are worried by 

17* 



198 CASES OF CONSCIENCE. 

the temptations of Satan, and oppressed by their tyrannizing 
corruptions. 

As, therefore, you have a visible right by being a church 
member, and under no church censure, you ought to account 
that you have a real right to it; because the Lord draws 
forth your desires, and directs your views to that which is 
the very design of this sacred institution. Come then, and 
welcome: continue your attendance; for you are welcomed 
to the table by Christ himself, as well as by his church. 

Lastly, Inquire into the tendency of those experiences you 
feel in yourselves. In looking over the particulars of the 
letter which occasioned this question, I find there are five 
fundamental graces of the Spirit mentioned; concerning all 
of which, our friend desires to know how he shall be satis- 
fied, that they are true and genuine; namely, faith, hope, 
love, humility, and spiritual pleasure. It is true, there is a 
counterfeit to each of these in the hearts and experience of 
temporary believers and mere notionalists. But, if you 
would know whether yours are true or false, look into the 
tendency and working of them in your hearts. It would re- 
quire much time and several discourses to enter deeply into 
the consideration of each of these graces, and to set forth 
the evidences and marks of their being either spurious 01 
genuine. But I shall endeavour to run through them in as 
brief a manner as I can, suggesting a few thoughts that 
may give some satisfaction concerning the truth of each of 
them. 

1. Look into your faith, You sometimes feel motions in 
your heart, that have the appearance of faith in and reliance 
upon the Lord Jesus. But, as there is a false faith, you are 
afraid yours may be such. Consider then, and ask your- 
selves such questions as these: whether your faith is only 
notional, or whether it be joined with a serious concern for 
yourselves, about an interest in Christ and his salvation? 
Again, inquire whether you go to Christ for sanctification, as 
well as for justification; inquire, likewise, whether the reason 
of your application to Christ be an inward conviction of your 
own guilt, corruption, and helplessness, or whether it be only 
a flighty affection, without any serious insight into your- 
selves? Now, you may be sure, that if your souls act towards 
Christ from a serious concern for holiness, as well as for hap- 
piness, proceeding upon an inward knowledge of yourselves, 
and founded upon the free encouragement of the G-ospel, you 
may be sure your faith is true and genuine. 

2. As to your hope. You have at seasons some pleasing 



cases or CONSCIENCE. 199 

hope in your souls concerning an interest in Christ, and the 
possession of his salvation. You not only fly to Christ, hut 
you have received some hope into your souls that he will save 
you with an everlasting salvation. Take notice then, what 
is the foundation and what is the tendency of this hope. 

Observe what is the foundation of this hope. If it be 
grounded upon an imagination of the excellency of your du- 
ties, and the goodness of your heart, it is a hope that will 
make you ashamed; because it betrays your ignorance of 
your own imperfections and corruptions. But if it be found- 
ed upon the freeness of divine grace, the riches of divine love, 
and the faithfulness of the divine promises, it will stand the 
trial because it proceeds from the love of God shed abroad in 
your hearts by the Holy Spirit. Rom. v. 5. 

Again, Look into the tendency of your hope. If it tends 
to make you careless under the power of sin, or more careless 
about walking with God, because you have a prospect of being 
happy forever, this is all wrong; such a hope is certainly spuri- 
ous and presumptuous. But if, on the contrary, it is your 
heart's desire to glorify God, to fly from sin, and to increase 
in holiness, the more your hopes grow, this is a token that 
your hope is genuine; for he that has a Gospel hope in him, 
" purifies himself, even as Christ is pure." 1 John iii. 2. 

3. As to your love. You feel some outgoings of affection 
to Christ, to his ordinances, to his people; but you fear lest 
all this may be counterfeit; and so it is, if this your love is 
consistent with the love and liking of sin: but if your affec- 
tion for Christ teaches you to cleave unto the Lord, to delight 
in his ordinances^ and to love his people on account of their 
being such; and if it makes you the more willing and desi- 
rous to serve and honour the Lord Jesus Christ, it is surely a 
genuine love. 

4. As to your pleasure and delight in spiritual things. 
You sometimes feel a delight in divine ordinances, a secret 
pleasure in attending upon the means of grace, because they 
are sweet and comfortable to your souls; but fear lest this 
likewise should be false. Indeed, we must acknowledge, 
that even a hypocrite may have pleasure in enjoying the 
means of grace, as we are told, Isaiah lviii. 2. There it is 
said, concerning the hypocritical Israelites, that they sought 
Cod daily, delighted to know his ways, and even delighted in 
approaching to God. But what was the reason and ground of 
their delight? It was because they hoped by such services to 
make atonement for their sins, and bring themselves into the 
divine favour by their own dutics ; as appears, verse 3, "Where- 



200 CASES OP CONSCIENCE. 

fore have we fasted, say they, and thou seest not? Where- 
fore have we afflicted our souls, and thou takest no know- 
ledge?" They had such a high opinion of their duties, that 
they thought it strange God did not smile upon, and reward 
them for their religious services. But now ask yourselves 
this question, What is the reason of your delight in divine or- 
dinances? Is it from a hope of being justified thereby, or of 
laying God under some obligation to you? Do you take plea- 
sure in them merely because they are suited to your own senti- 
ments, or because they convey a pleasure to your ears? Then, 
indeed, it may be counterfeit. But if your pleasure in ap- 
proaching God is, because you desire and hope to find him 
in his ordinances, because you would receive supplies from him, 
and enjoy communion with him, and would be brought 
nearer to him, and be made more like him, you may then be 
sure that your pleasure and delight are genuine. 

Lastly, As to your humility. You find something within 
}'ou that looks like a proper humiliation before God and his 
people; but your fear is, lest this likewise should be spurious 
and counterfeit. To be satisfied as to this matter, seriously 
inquire into the nature of your humility, whether it be feigned 
or forced, or whether it arises from a real sight and conviction 
of your own meanness, guilt, and pollution, as before God. 
There is a kind of voluntary humility, 'which some are very 
fond of, striving to represent themselves before their fellow 
Christians as very contemptible and polluted, as very igno- 
rant and weak, professing themselves to be such before men, 
when they know in their own consciences they would not 
choose their companions should have that opinion of them; 
but they do it on purpose that their friends may think 
them -very modest and self-abased. It is evident at first 
thought that this humility has a most hateful pride at the 
bottom of it; and those that are given to it, and fond of 
it, have great reason to suspect themselves; as they would 
certainly be suspected by their friends, could they see through 
the disguise. 

But true humility is an unfeigned, unforced thing: the 
person that has it is really low in his own eyes; he sees and 
laments before God, his own guilt, weakness, and impurity; 
he confesses himself in the sight of God, as the chief of sin- 
ners; and the more he sees of the grace of God in Christ, 
the more he admires it, is affected with it, yea, and hum- 
bled by it. None arc more humble in reality, than those 
who can view and receive the grace of the Gospel as entirely 
free. The truly humble person, the more he sees of the di- 



CASES OP CONSCIENCE. 201 

vine glory, and the more lie beholds of the riches of grace, 
the more he lays himself low at the divine foot-stool. He 
S;!vs with Job, chap. xlii. 5, 6, "I have heard of thee by the 
hearing of the ear, but now mine eye seeth thee; wherefore, 
I abhor myself, and repent in dust and ashes.''' This is that 
broken spirit and contrite heart which God will not despise. 
But God does, and man too would, despise a feigned, volun- 
tary, affected humility. Inquire, therefore, whether your 
being abased is thus sincere or feigned. 

Once more, look into the depth of your humility. Perhaps 
you are low in your own eyes, merely because of some par- 
ticular defects of capacity or knowledge; or chiefly because 
of some enormities or irregularities in your practice. If this 
be all, it is not sufficiently deep. But if that which makes 
you self-abased, is a view of your own spiritual emptiness and 
poverty, a view of the corruptions of your nature, and the sins 
of your thoughts and affections; and you see yourselves in 
such a light as to be heartily willing to receive all salvation 
as a gift entirely free, and to be truly thankful for every de- 
gree of hope you are favoured with as utterly undeserved and 
unprocured by you; then you are among the number of those, 
whom Christ, first of all, pronounces blessed, saying, Blessed 
are the poor in spirit, for theirs is the kingdom of heaven. 
Matt. v. 3. 

Thus inquire into the genuineness of your experiences, 
and look up to the blessed Spirit to enable you to pass a right 
judgment upon thern. The whole is this: if that faith, hope, 
love, delight, and humility, you experience in yourselves, tend 
to wean you more and more from sin and the world, to win 
you over to embrace and admire the free grace of the Gospel, 
and to make you depend upon and delight in Christ, both for 
justification and sanctification, your graces are true and ge- 
nuine, not spurious and counterfeit. 

But, after all that can be said upon this searching subject, 
I know that in many cases no clear satisfaction can be given 
or received in a way of self-examination. There is a neces- 
sity for the witness of God's Spirit to join with ours, to assure 
us that we are the children of God. There is so much dark- 
ness in our minds, deccitfulness in our hearts, and perplexity 
in our thoughts, that the clearest cases will sometimes be 
clouded, and the brightest evidences obscured. 

You will say then, what must a poor soul do in such cir- 
cumstances? When he cannot gain the satisfaction he wants 
by reason of the Spirit's withdrawment, must he abstain from 
the peculiar privileges of church fellowship? Must he desist 



202 CASES OF CONSCIENCE. 

from a regular reception of the Lord's Supper, until these 
matters be cleared up to his satisfaction? 

I shall give my answer to this, in the application, which 
shall be, (1,) for encouragement, (2,) for reproof, (3,) for 
warning. 

1. For encouragement. Let me here speak a free word 
to such poor doubting souls. Let me ask you, are you con- 
scious of indulging and embracing any secret or open sin? 
Do you harbour any sinister or worldly views in desiring to 
eat of the children's bread? Do you want to make a justify- 
ing righteousness of this special ordinance? I hope you can 
answer in the negative to these queries, by saying, that so far 
as you know your own hearts, you would not, you dare not. 
If so, then you do not impose upon the church, or pervert 
the design of the ordinance in your reception of it. 

Do you still say, " Oh, but I fear, and have great reason 
to fear, that I have been a self-deceiver; for I cannot come 
to any clear evidence of the truth of my graces and experi- 
ences! " And do you, therefore, think it your duty to desist, 
upon this account, from attending at the Lord's table? Think 
again, what would be the consequence, if every doubting 
soul were to reason in this manner? If none but those that 
were free from doubts would attend, I fear that very few would 
be found at the sacramental feast. Our churches are thin 
enough already: many gracious persons keep themselves from 
the fellowship of a church upon the same account. And how 
few, very few, would honour Christ by such a profession of 
his name, if all were to act upon this plan? And what will 
you say as to the pastor himself? Do you think him to be 
always free from such doubts, fears, and perplexities of soul? 
If you do, you are very much mistaken. And what if he 
should absent himself every time his heart is dubious and 
perplexed? This would run church ordinances into confu- 
sion indeed. It is therefore abundantly evident, that a seri- 
ous church member should not absent himself from the Lord's 
table, because of his doubts and fears. No, no: doubting, 
distressed souls, should rather come, that there their doubts 
may be scattered, their faith strengthened, and their comforts 
restored. Come and welcome, so that you come with views 
and desires to meet with Christ, to see him, to receive from 
him, and to testify your regard for him, as the chief desire and 
only hope of your souls. You need not fear receiving any 
damage by coming unworthily, if you come with such views 
as these; but may rather hope to find Christ and his love 
there shed abroad in your hearts. 



CASES or CONSCIENCE. 203 

2. I have now a word of reproof to many serious Chris- 
tians. I cannot but find fault with several for being always 
upon the complaint. You harbour your doubts and fears, 
you encourage them; your souls refuse to be comforted; you 
are always making scruples, raising objections, and seem to 
be resolved not to be satisfied with the plainest evidences. 
Such a temper as this is surely dishonourable to Christianity; 
it is grieving the good Spirit; and it is ungrateful to Glod, who 
has given you some tokens of his love. Because he has not 
given you all the .grace and comfort he has to others, you will 
therefore continually suspect his love. But I must leave this 
charge to every one's own conscience; and while I heartily 
pity those who are truly in darkness and distress of soul, I 
must say that those are much to be blamed, who are fond of 
recommending themselves to their fellow Christians, by making 
themselves appear as very dark and discouraged. Those who 
are this way inclined, do insensibly sink themselves lower 
and lower, and provoke the Spirit of God more and more to 
withdraw his enlightening and comforting influence. Once 
more, 

3. A word for warning and conviction. Remember there 
are three sorts of church members: those who have their evi- 
dences clear, and graces in exercise; and those who are un- 
der darkness and doubts; and those who mind none of these 
things, so as they can but keep up a visible profession, and 
maintain their credit among Christians. These last are 
very easy and satisfied; they have no scruples nor doubts; and 
think it enough if they can but keep themselves from fall- 
ing under the censure of the church, or of their fellow profes- 
sors. Let me tell you, that such as these, it is to be feared, 
are tares among the wheat. These have great reason to sus- 
pect, that all is not right with them. And though I would do 
and say all I could to encourage the serious, dubious soul; 
yet I must proclaim, that such carnal gospellers are in the 
most dangerous condition. They receive this sacrament only 
to keep the name alive; and, by continuing in this way, they 
stifle the convictions of their own consciences, harden their 
hearts more and more, and are in danger of falling into sin and 
hell from all their profession and privileges. If these lines 
come into the hands of any such, oh, that they may be made 
to strike home to their consciences; and remind them that 
the case of the serious, fearful, and dubious soul, who comes 
with trembling and concern to the table of the Lord, is 
abundantly preferable to theirs, who boldly claim a privilege 
with no higher view than to support the name they bear in the 



204 cases or conscience. 

eyes of others. May the Lord convince and deter such, 
whilst he comforts and encourages the feeble-minded by hi3 
word and Spirit. 



CASE XXIV. 

Whether a person can desire the blood of Christ to be applied to his 
soul, and yet be a hypocrite? 

This question gives me an opportunity of clearing a point, 
which appears full of difficulties in the view of some, is treat- 
ed by others as an enthusiastic fancy, but is a point of the 
greatest importance to souls. The application or sprink- 
ling of the blood of Christ is absolutely necessary to our 
everlasting salvation, however unintelligible the phrase may 
appear to unenlightened minds. It is the peculiar glory 
of revelation to make known this important mystery, to 
let us see how salvation comes to us, and to encourage us, 
in our application for it, in the way which is most for the 
glory of God, and our happiness. Yet notwithstanding 
the clear revelation of this most interesting truth, many 
have but confused conceptions of it, and cannot get their 
ideas clear and free from perplexity. To set this point, 
therefore, in as distinct a light as I can, I would do these 
three things: 

I. Consider what is meant by the blood of Christ. 

II. How this blood is applied to, or sprinkled upon us. And, 

III. For what purpose it is applied. A consideration of 
these things will, I hope, free the subject from all difficulties, 
and furnish our friend with a sufficient answer to his question. 
And may God bless what may be delivered, to enlighten our 
minds more and more in these great and distinguishing truths 
of Christianity, and bring us to a hearty acceptance of, and 
dependence upon, the great sacrifice for sin, for all the ends 
it was designed to answer. 

1. I am to consider what is meant by the blood of Christ. 
We have frequent mention made of the blood of Christ in the 
New Testament, which, by a synecdoche, is put for all his 
sufferings in life and death, and all being of the greatest im- 
portance to us. His agony in the garden, as well as his 
other sufferings, must be considered. Much stress seems to 
be laid indeed upon his death, and much imputed to it, be- 
cause without this he could have been no Saviour: this was 
the last act of his obedience; now the wrath of God, in a pe- 



CASES OF CONSCIENCE. 205 

(Miliar manner, lay heavy upon him; men and devils now 
united their force against, and vigorously beset him; and 
now he spoiled principalities and powers, and triumphed 
over them openly. For these reasons we have a particular 
mention made of the death of Christ. Thus the apostle says, 
Grod forbid that I should glory, save in the cross of our Lord 
Jesus Christ. G-al. vi. 14. But he does not mention this to 
exclude the sufferings of his life, or even the obedience which 
Christ paid to the preceptive part of the law; the apostle be- 
ing sensible of the great importance of all these to his salva- 
tion; but he might particularly mention the cross of Christ 
for the above considerations. Blood signifies farther, that 
Christ suffered in his whole human nature. The blood of the 
sacrifices of old was to be sprinkled upon the altar, and to 
make atonement for sin. Lev. xvii. 11. Now in the blood 
lay the life of the beast, and therefore the Jews were forbid- 
den to eat blood, ver. 10. The blood sprinkled was typical, 
and showed what was absolutely necessary in the great sac- 
rifice that was to be offered, viz. that not only the blood of the 
Lamb of G-od should be actually shed, or that his body should 
be wounded, but that his soul too should be pierced and 
bruised. This we find was indeed the case. He made his 
soul an offering for sin. Isaiah liii. 10. His soul was exceed- 
ing sorrowful, even unto death. Matt. xxvi. 38. It was the 
agony of his soul chiefly, that discovered its intenseness by 
his bloody sweat in the garden. Oh, the anguish he must 
feel when drinking the bitter cup! No wonder innocent na- 
ture struggled at the view. God spared not his Son. He 
spared neither body nor soul, but bruised them both, that so 
the sacrifice might be complete. Thus, by the blood of 
Christ, we must understand all the sufferings of his human 
nature both in life and death, or all that was necessary to 
his being a proper propitiation for sin. But as the active 
and passive obedience of Christ are not to be separated, but 
are both necessary to our justification before God; so I would 
not speak of one to oppose or exclude the other, but have my 
eye upon both, as being of the utmost importance. Let us 
now consider, 

II. How this blood is applied to, or sprinkled upon, us. 
It is not enough for us, that the blood of Christ was shed; 
unless it is applied to us, we shall never receive any saving 
benefit from it. It is called, therefore, the blood of sprink- 
ling, because it is sprinkled upon us. Heb. xii. 2-1. The 
saints above are said to have washed their robes and made 
them white in the blood of the Lamb. Rev. vii. 14. Here 
18 



206 CASES OF CONSCIENCE. 

is something else then to be considered, besides the offering 
the sacrifice. There must be an application of it, or else the 
great ends and purposes of it can never be answered. Now 
in this application of the blood of Christ there are two acts, 
an act of God, and an act of ours: both these are absolutely 
necessary to our enjoying the blessings purchased by the blood 
of Christ. Particularly, 

1. God sprinkles this blood upon us. This is by an act of 
imputation, a foundation for which was laid in the substitu- 
tion of Christ in our room and stead. The Lord, therefore, 
is said to lay on him the iniquities of us all. Isaiah liii. 6. 
And the apostle says, that he his own self bare our sins in 
his own body on the tree. 1 Pet. ii. 24. And again, 2 Cor. v. 
21; He hath made him to be sin for us. He suffered and 
died as a sinner, though he was not actually so. He bore 
the punishment which the sins of his people deserved; and 
this opens a way for God's dealing with us according to the 
infinite virtue and merit of the Redeemer's sacrifice, or for 
imputing his righteousness to us. Upon the whole, when 
Christ was obeying the law, and suffering its penalty, God 
considered Christ as the representative of his people; and 
therefore in his own time, in a perfect consistency with his 
justice, and by an act of his grace, he imputes this righteous- 
ness to us, or makes it ours, so as effectually to answer all the 
ends and purposes for which it was appointed. The impress- 
ing the heart and conscience with a view of this atoiiing 
blood for its relief under all disquietude, is likewise an act 
of God, and of great importance to fill the soul with joy and 
peace in believing. 

2. There is an act of ours, too, necessary to the real saving 
application of the blood of Christ to our souls. This is to be- 
lieve. Faith must be wrought in us, and exercised by us, or 
else we can have no interest in the death of Christ, nor receive 
any saving advantage from it. Faith is the hand which the 
soul stretches forth and lays hold of Christ and his righteous- 
ness; it is that by which the sinner transfers his sins to Christ, 
lays his hand upon the head of the great high-priest, and 
makes confession of his sins, views the intent and virtue of 
the Redeemer's blood, pleads it with the Father, and makes 
it all his dependence. Thus both these acts are necessary, 
absolutely necessary to our interest in Christ, and all the 
important blessings he has purchased. By the one, God 
sprinkles this blood upon us; by the other the sinner receives 
it. The one is of imputation, the other is of believing. The 
one is an act of God's grace towards us, the other is a grace 



CASES OF CONSCIENCE. 207 

implanted in us, and exercised by us, under the influences of 
the Spirit of God. And here we may observe, that God and 
the sinner have the same ends in view, the one in sprinkling, 
the other in receiving this blood. There must be a union 
in this important point, or else there can be no communion 
with God, no enjoyment of him. And therefore you will 
find in the sinner, when properly applying to the blood of 
Christ, a frame of mind corresponding with the purposes of 
God in the appointment and sprinkling of this blood. This 
brings me, 

III. To inquire into the purposes of God in the shedding 
and application of the blood of Christ; and we shall find, 
that these very purposes the sinner has in view in looking to 
his blood, and so shall have a sufficient answer to this question. 
And here I shall not confine myself to the sufferings of Christ, 
but take into consideration the whole of that righteousness 
which God imputes, and which the sinner receives, as this 
will by no means be inconsistent with the question sent me. 

Now the design of this blood, in its being shed for us, and 
sprinkled upon us, is threefold, viz. To justify us before God; 
To give peace to our conscience, and boldness at the throne 
of grace; and, to promote our sanctification. To answer 
these important purposes, God imputes the righteousness 
of the great Mediator to us, and these are the ends the 
sinner has in view in looking to it, receiving it, and depend- 
ing upon it. 

1. The blood or righteousness of Christ is designed to 
justify us before God. If we consider it as intending the 
sufferings and death of Christ, these were absolutely neces- 
sary to make atonement for sin, by satisfying infinite justice, 
and opening a way for God's pardoning the guilty creature, 
in a consistency with the glory of e^ery divine perfection. 
This was the end of Christ's sacrifice. It was a true expia- 
tory sacrifice, and therefore typified by the sacrifices of old. 
In this and in no other sense, can he with the least propriety 
be said to be the Lamb of God taking away the sins of the 
world. This would by no means have been a suitable cha- 
racter for him, if he had only lived and died as an example, 
and to confirm the doctrines he preached. "He was wound- 
ed for our sins, he was bruised for our iniquities, the chas- 
tisement of our peace was upon him, that by his stripes we 
might be healed." Isaiah liii. 5. "He was made a curse for 
us, that he might deliver us from the curse of the law" we are 
naturally under. Gal. iii. 13. When his blood is sprinkled 
upon us, our iniquities are forgiven; we may look upon tho 



208 CASES OF CONSCIENCE. 

sword of divine justice as sheathed, and God as become re- 
conciled. If we consider the phrase, blood of Christ, as in- 
cluding his obedience to the preceptive part of the law, wo 
shall have a complete righteousness to introduce us actually 
into the favour of God, make us appear amiable in his sight, 
and give us an unquestionable title to eternal life, as well as 
a full atonement to procure our pardon and to deliver us from 
everlasting punishment. This is the righteousness which 
is the only justifying righteousness of a poor sinner. This 
is the righteousness which the apostle Paul desired above all 
things to be found clothed with. Phil. iii. 9. This is the 
righteousness which is by faith; the righteousness with which 
infinite justice is well pleased; the righteousness which the 
believer carries with him out of time into eternity, and ap- 
pears in before the bar of God. In fine, the design of God 
in imputing this righteousness, and the design of the soul in 
applying to it by faith, is his justification. And there is in 
the sinner, in receiving this righteousness, a frame of mind 
suitable to the end God has in view in the imputation of it. 
Thus, it is designed for his justifying righteousness. The 
soul comes humble, under a suitable sense of the insufficien- 
cy of all his own religious duties and services to answer that 
purpose, renouncing all he has done, acknowledging him- 
self to be but an unprofitable servant, and pleading to be 
clothed with this wedding garment, and looking to it alone 
for justification before God. But, 

2. Another end of the blood of Christ is to give peace to 
the conscience, and boldness and confidence before God. 
The apostle exhorts us, when we draw near to God, to do it 
in "the full assurance of faith, having our hearts sprinkled 
from an evil conscience." Heb. x. 22. It is the application 
of the blood of Christ by faith, that alone can deliver us from 
a terrifying and condemning conscience, silence all its cla- 
mours, and fill it with solid peace and tranquillity. When a 
soul therefore is awakened and distressed with sin, he can 
find no rest, till he is enabled to view and apply the blood of 
Christ. When he considers the infinite evil there is in sin, 
and the many transgressions he is chargeable with; when 
he views the condemning sentence of the law, and the justice 
and holiness of God, he is filled with distressing fears, till 
he fixes his eyes upon the sacrifice of Christ. He is afraid 
to come into the presence of God, he is ready to think it 
presumption to hope for his favour, and that he is one cast off, 
and must expect to be doomed to everlasting darkness, the 
portion which he has justly deserved. His conscience is 



CASES OF CONSCIENCE. 209 

like the restless sea, ever uneasy: it wounds, it terrifies him: 
he hears no sound but that of everlasting burnings, he knows 
not where to fly for peace: he goes to duty, thinking that 
will give him relief; but so many imperfections appearing, 
this will yield him no satisfaction. But when he is led to 
view the blood of Christ, the eternal appointment of the 
great sacrifice, its perfect accentableness to the Father, and 
its infinitely atoning virtue; when the Spirit realizes to, and 
impresses upon, his conscience, the atoning sufferings of 
Christ, shedding abroad the dying love of the .Redeemer in 
his heart: when he is enabled by faith to apply it to his 
guilty soul, he finds it a cordial indeed; it opens a door of 
hope in all his distress, and fills him with joy and peace in be- 
lieving. Thus Christ gives rest to the labouring and heavy- 
laden souls. Methinks I see the poor distressed creature 
emerging out of his difficulties, and lifting up his head with 
comfort, saying to conscience, "Oh, conscience, how hast 
thou wounded me with thy killing language, thy repeated and 
painful stings! I knew not what to do; fly from thee I could 
not; approach the throne of God I durst not with any lively 
hope; but now I have found a messenger, one among a thou- 
sand, one who is able to answer all thy accusations, to remove 
all thy heavy and awful charges, and to speak peace to my 
weary soul. See the blood of Christ! Hear, it speaks better 
things than the blood of Abel. Am I guilty? through this 
shall I have pardon. Am I unworthy? there is an infinite 
fulness of merit in this. Have I violated the law of God? 
Christ was made a curse for me. With his sacrifice in the 
arms of my faith, I can view a holy God, come into his pre- 
sence with the boldness and confidence of a child, and expect 
all the blessings of salvation." Thus it speaks peace to con- 
science. 

3. The blood of Christ is the great means of our sanctifi- 
cation. It not only purchased grace for us, but is the great 
means of increasing it in us. Christ came to purify his peo- 
ple, and a believing view of his sacrifice tends greatly to 
bring about this important purpose. When the believer is 
enabled to apply the blood of Christ to his soul, to view its 
infinite virtue, the riches of grace manifested in it, and the 
blessings he enjoys through the Application of it; oh, he finds 
in it, the most powerful dissuasives from sin and the strong- 
est motives to holiness; he finds it sweetly melting his hard 
heart, filling him with hatred of sin, with deep self-abhor- 
rence, stirring him up to a holy diligence and watchfulness 
in the service of God. animating him with boldness and 

18* 



210 CASES OF CONSCIENCE. 

courage, reconciling him to every difficulty, filling him with 
patience and cheerfulness in every trial, endearing the Lord 
Jesus to him, kindling the fire of divine love, and bringing 
him into a greater conformity to the image of Christ. There 
is nothing gives a greater stab to sin, nothing crucifies our 
lusts and corruptions more, than a view of a crucified Saviour. 
When we look upon him that was pierced, we mourn. Zech. 
xiv. 10. When the apostle'viewed the cross of Christ, he 
found himself crucified to this world, and this world to him. 
Gal. vi. 14. Upon the whole, there is nothing destroys sin 
more in the soul, than to look to Christ on the cross. They, 
therefore, are always the most flourishing Christians, who 
converse most with Christ by faith. These, then, are the 
ends God had in view in establishing this way of salvation, 
in the shedding the blood of Christ, and sprinkling it upon 
the soul. Now, if these are the ends you have in view, in 
desiring to have this blood applied to your souls, it is a com- 
fortable evidence of your being Christians indeed. For in- 
stance: if, sensible of your guilt, and the insufficiency of 
your own righteousness to justify you before God, you are 
willing to receive him as your Lord, your righteousness, rest- 
ing upon the infinite merit of his blood alone; if you look to 
this to ease your wounded conscience, give you boldness and 
confidence in your approaches to God, and support you under 
every accusation of sin and Satan; if you desire this blood to 
be applied to your soul, to cleanse it more and more from the 
pollution of sin, and to purify your heart, that you may be 
growing in holiness, you may then conclude that you have 
passed from death unto life, and are far from being a hypo- 
crite. But if you approve only of the justification of a sin- 
ner by the righteousness of Christ, and see not a beauty in 
real holiness ; if you would have the blood of Christ sprin- 
kled upon you. to deliver you from everlasting punishment, 
but not to cleanse your polluted heart; if you would be saved 
from hell, but yet live in sin, you have no reason to look 
upon yourself as a real Christian; and, therefore, all your ex- 
pectations of pardon and salvation from Christ will meet with 
an awful disappointment. Christ must not be divided. If 
we are not willing to receive him in all his characters, it is in 
vain to call ourselves Christians. He is made of God to all 
his people, wisdom, righteousness, sanctification, and redemp- 
tion. Thus you are furnished with an answer to the above 
important question. I shall now close all, with a word or two 
of improvement. And, 

1. Hence we see how lovely the Lord Jesus Christ should 



CASES OF CONSCIENCE. 211 

appear to us all. Did ho come and obey the law? Did he 
come and submit to the death of the cross? Did he bear the 
■wrath of God, and give his life a ransom; and all this for us, 
to make atonement for our souls, and secure to us all the bless- 
ings of salvation? How amazing the love! How hard the 
heart that feels no affection for this Jesus! How ungrate- 
ful the creature who can despise the Redeemer! His love 
should recommend him to all. It will recommend him to all 
the saints. They love him here, and they long often for a 
better world, where they will love him with a supreme and 
undivided affection. 

2. If any would know whether their hopes of eternal life 
are rightly founded, we see what inquiries they must make. 
Not only whether they believe the Gospel, with all its impor- 
tant truths; but whether they see their need of the blood of 
Christ; consequently, whether they see themselves guilty, na- 
ked, polluted, and miserable; whether they are willing to fly 
to the Lord Jesus Christ, and are enabled to depend upon 
him for all salvation; whether they want to be sprinkled with 
his blood, not only for their justification, but sanctification 
too. These are inquiries of the most important nature, and 
should be attended to by all who would know the state of 
their souls. 

3. Hence we see where relief must be found for a distressed 
soul. The righteousness, the death, the suretyship of Christ, 
are what lay a foundation of comfort to awakened sinners. 
Here is room for the chief of sinners to hope for pardon, for 
the greatest backsliders to accept mercy. Here is a sovereign 
balm, which will heal every wounded spirit. When thou art 
discouraged on account of thy sins, their heinousness, their 
number, thy unworthiness, and art ready to conclude that 
there is no hope for thee; look upon the blood of Christ; con- 
sider for what ends it was shed; view its infinite virtue; 
hear what the glorious Mediator said just before he gave up 
the ghost, It is finished; and view the happy thousands above, 
all the living evidences of the saving efficacy of Christ's death 
and sufferings. Art thou a great sinner? the blood of Christ 
proclaims pardon. Hast thou a hard heart? the blood of 
Christ, applied by faith, will quickly melt it. Art thou full 
of terrors of soul? this blood is sufficient to remove all, allay 
the furious storm, and cause a perfect calm, a peaceful serenity. 
Art thou sadly entangled with thy corruptions? this same 
blood can set thee free, and cleanse thy polluted soul. It is 
an overflowing fountain, always full. Its virtue is not in the 
least exhausted. Come then, ye despairing sinners! come, 



212 CASES OF CONSCIENCE. 

thou dejected creature! the blood of Christ can remove all thy 
complaints. Thou mayest say with the apostle, Rom. viii. 
34, "Who is he that condemneth? It is Christ that died, 
yea, rather that is risen again, who is even at the right hand 
of Grod, who also maketh intercession for us. To him be 
glory for ever and ever. Amen. " 



CASE XXV. 

How shall a person know whether the obedience he performs flows 
from true faith? 

The taking this serious and spiritual case under conside- 
ration, was occasioned by the reception of the following judi- 
cious letter; which indeed puts a question, that, at first ap- 
pearance, seems very different from that now before me. 
However, upon an attentive view of the letter, and its princi- 
pal design, it will appear that the solution of the above case 
will answer the chief end of the letter. It runs thus : 

"Rev. Silt, — I would humbly propose the following ques- 
tion to be answered, which may possibly be of use to others 
in similar circumstances, as Well as to myself. 

" The question is this, Whether faith, as containing in its 
nature the sonl's assent to the great Gospel promise of salva- 
tion, and consent that Jesus should be its Saviour in particu- 
lar, according to the tenour of that promise, may not be looked 
upon as evidential of union to Christ, and the safety of my 
spiritual state in him? And whether a conscious perception 
of these actings of my understanding and choice, may not be 
considered as criterions of true faith, and improved as such, 
although the joy of faith, vigour of hope, and ardour of affec- 
tion, be for a time absent, and inward corruptions violently 
(at times) oppose the forming such a conclusion? 

" My reason for confining the query to the grace of faith, 
is, from the difficulty I find in ascertaining the truth of my 
love, repentance, opposition to sin, and even my obedience 
itself, unless all these appear in me to flow from faith in 
Christ as their principle. 

" Another reason is, in examining myself as to my state or 
frame, I find, that if my conscience is mistaken, or ignorant 
of the rule of God's word, all the conclusions resulting from 
comparing my heart and ways with it, must be wrong and un- 
certain in the same degree as my conscience is erroneous, 
and its testimony false. These things considered, make me 



CASES OE CONSCIENCE. 213 

very anxious to know the truth of my case. I am afraid of 
self-deceit. I have long been of opinion, that faith without 
works is dead, or rather is no faith at all : I am equally cer- 
tain, that works, however splendid, without faith as their ani- 
mating principle, are dead works also. For the end of the 
commandment is charity, out of a pure heart, a good con- 
science, and faith unfeigned; which I am persuaded are 
either all together, or else do not exist at all in my heart. 
"I remain, 

" Your obliged servant." 

In perusing this epistle, you will easily see, that the ques- 
tion, as first laid down, is rather put in a speculative than in 
an experimental form. But the evident scope and design of 
it is to enter deep into Christian experience. For which 
reason I have chosen to alter the form of the question, and 
place it in a more compendious and experimental view; 
which best comports with the design of this exercise, and, 
at the same time, will fully answer the end proposed by the 
letter; namely, to know whether our repentance, love, and 
obedience be genuine and evangelical; or, in other words, 
whether our obedience flows from true faith. 

Let me then observe, as an introduction to the whole; it 
is a great mercy, that the truth and reality of faith in our 
hearts does not depend upon the distinct knowledge of its 
nature and workings. Many persons doubtless have this 
divine principle wrought in them, and they feel its workings, 
though they know not how to describe its nature, or to give 
a proper account of its actings even in their own minds. It 
is, indeed, of some importance to have a doctrinal knowledge 
of this fundamental grace; because those that have, are the 
better able to judge concerning their own experiences, and 
may by their knowledge arrive at a more clear and solid sa- 
tisfaction about their own state or frames. But yet it is 
abundantly more desirable and important to know it experi- 
mentally than doctrinally; and it is frequently found, that 
when a soul, under the influences of the Spirit, is drawn 
forth to exercise this amiable grace, there is such a mixture 
and such a variety of affections working, that it would be 
difficult to describe them, or conceive the manner in which 
they work. Let us not then be so solicitous to know the 
nature of faith in a doctrinal or controversial way, as to trace 
its chief evidences and appearances in our own souls, and its 
effects upon our actions and conduct. 

To assist you in this examination is the design of the fol- 



214 CASES OF CONSCIENCE. 

lowing nnes; and we shall be able to see the beautiful and 
experimental connexion between faith and obedience by at- 
tending to these two interesting questions: 

I. What is that faith which produces true obedience? And, 

II. What is that obedience which flows from true faith? 
I. What is that faith which produces true obedience? 

There are various sorts of faith mentioned in Scripture, which 
have been exercised or experienced by the children of men. 
Some of which are of a spiritual or saving nature; but others 
are such kinds of faith, as may be in persons who are stran- 
gers to all true grace and holiness. It is therefore necessary 
that we should carefully distinguish between that sort of faith 
which produces true obedience, and that which can never 
produce it. There was a miraculous faith whereby persons 
were able to perform miracles, which faith, however valu- 
able, was notwithstanding exercised by some of those who 
knew nothing of the grace of God in truth. There is like- 
wise an historical or speculative faith, whereby persons un- 
derstand and believe the truths of the Gospel with their 
heads, and in the notion of them. And many now have this 
sort of faith, who are dead in trespasses and sins. There is 
likewise a temporary faith, which is so much like a true 
saving faith, that it is sometimes very difficult to distinguish 
the one from the other. This temporary faith, is that where- 
by a person not only believes the truth in his notion, but has 
some sort of relish for it, approbation of it, nay, and feeling 
of it too in his mind. But after all the truth only floats upon 
his affections, and does not enter deep into the heart and 
conscience. Now neither of these forementioned sorts of 
faith is of such a nature as to produce true obedience. For 
nothing will produce true holiness, short of such an inward 
spiritual belief and impression of Gospel truth, as effectually 
prevails upon the soul to go to and receive the Lord Jesus 
Christ for all salvation. 

Our friend in the letter inquires, whether an assent to, 
joined with an approbation of the Gospel method of salvation, 
be not sufficient to evidence the truth of our faith, and the 
safety of our state, although we may not have that joy, hope, 
and comfort with which some are favoured? To which I 
readily answer, that doubtless our faith may be true and 
saving, though it be not attended with such satisfaction and 
assurance, as to fill the soul with peace and joy. 

Faith may be true, and yet be very weak; it may be true, 
and yet be sadly suppressed or overborne as to its actings and 
exercises. Yes, it may be both true and strong, yet be 
without much spiritual joy and consolation; for a strong faith 



cases or CONSCIENCE. 215 

may be overloaded with and borne down by temptations. A 
soul may truly go to Christ, though with a trembling heart; 
and may truly receive Christ, though with a trembling hand; 
and may have a strong reliance upon Jesus Christ, and yet 
be distressed and perplexed. But though all this be allowed, 
yet I cannot apprehend, that a mere assent to, and appro- 
bation of, Christ, and the method of salvation, is the whole 
that is included in that faith which produces true obedience. 
There must be some real application to Christ, and some real 
application of Christ to us, in order to answer this end. 

Let us then see how the Scriptures describe the essential 
actings of saving faith, and endeavour to render this important 
subject familiar to our minds, by comparing natural and spi- 
ritual things together. 

Every one that has read his Bible with any attention will 
see, that true faith is frequently set forth by a coming to 
Christ and receiving of him. Let us then take into conside- 
ration these two ideas, and see what we can learn from them 
for our instruction into the nature of true faith and its act- 
ings. In order to conceive of these things aright, we must 
take this general rule with us: let us observe what is inclu- 
ded in the act of a necessitous person, when he goes to a rich 
generous person for help, and receives a supply at his hand: 
only cast aside the mere external acts of coming and receiving, 
and see what thoughts and affections are working in his mind, 
when performing these external acts. 

The reason why we are, in this comparison, to cast aside 
the external acts of the body is, because faith is only a spiri- 
ritual act of the mind and heart. Retaining, therefore, the 
spiritual part of these acts, we may draw the similitude be- 
tween natural and spiritual coming and receiving to great 
advantage. 

Let us then suppose a poor necessitous person to have 
heard of a generous and wealthy gentleman : how well soever 
he may know this generous person, how much soever he 
may know about him, and how much soever he may approve 
of his method of distributing his bounty, yet if, after all, 
he does not actually go to this gentleman, and receive a sup- 
ply from him, the necessitous person is still as poor as ever. 
So that his mere knowledge and approbation will not suffice 
without coming and receiving. On the other hand, let us 
suppose the necessitous person to have but little knowledge 
of this generous gentleman; to have only heard perhaps his 
name and character in general, yea, and to have some fears 
in his mind, lest he should not be accepted or supplied; yet 
if he has knowledge enough, and hope enough, to induce him 



216 CASES OF CONSCIENCE. 

to go, and goes accordingly, lie receives the bounty, and is 
supplied. So that the smallness of his knowledge, and the 
greatness of his fears, are no effectual bar in the way of his 
receiving the benefit. From whence it appears, that there 
may be much knowledge of Christ, and some consent to the 
method of his grace, and no act of saving faith; while, on the 
contrary, there may be but little knowledge and many fears, 
and yet a true act of faith put forth. Some knowledge there 
must be of Christ, otherwise the sinner knows not where to 
go for salvation; and there must be a real approbation of 
Christ as a Saviour, or the sinner will never apply to him. 
But by a close attention to this simile, and applying it to 
spiritual purposes, we shall see that, besides a mere assent 
and consent, there are in the act of saving faith these follow- 
ing particulars: 

(1.) There is a personal concern in his heart, who exercises 
faith in Christ. A necessitous person will never go for a 
supply unless he knows his own necessity, and is concerned 
about it. Thus, whenever a soul goes to Christ, by faith, he 
has a real sight and sense of his own emptiness and necessity; 
he feels his own wants pressing upon him; sees himself una- 
ble to obtain a supply for himself by his own industry or 
merit; cannot be contented in his present starving or naked 
condition; and this awakens him to seek out after help for 
himself. An unconvinced, unconcerned soul does not, cannot 
exercise an act of faith upon Christ. Thus then it is evident 
that a true concern about the salvation of our souls, and 
about an interest in Christ, is necessary in an act of saving 
faith. 

(2.) There is likewise a probable hope of acceptance and 
supply in that soul that actually goes to Christ for salvation. 
If a necessitous person conceives no probability of succeed- 
ing in his application, he will not go. Though a full assu- 
rance of his success is not absolutely necessary, yet some hope 
of it is to encourage a poor person in his first setting out. 
This hope may, indeed, in some cases, be as it were but a 
peradventure; but then it is such a probability as he believes 
he has not elsewhere. Like the lepers at the gate of Sa- 
maria; they knew that if they continued where they were, 
they should die; if they went into the city, they knew they 
must perish there, because of the famine; but they conceived 
that if they went to the camp of the enemy, they might possi- 
bly be saved alive. This expresses the lowest degree of 
hope that will be a foundation for making a trial. I mention 
this, not that convinced perishing souls may content them- 



CASES OE CONSCIENCE. 217 

selves with such a weak hope. No, no, for I may boldly as- 
sure such distressed souls, that they have, from the promises 
of the Gospel, the firmest ground to hope for success in their 
application to Christ. The difference between a sinner's go- 
ing to Christ, and these lepers going into the camp of the 
Syrians, is very great. For these lepers went to the camp 
of an enemy; but a sinner applying to Christ, goes to him 
who is the friend of sinners, and has said, " Him that cometh 
to me, I will in no wise cast out." 

Only let me observe, that this probable hope, which a sin- 
ner has in the first actings of faith, is not founded upon 
any good he may fancy in himself, nor upon any duties he 
performs; but is founded entirely and alone upon the freeness 
of divine grace, and upon the report that the Scriptures have 
given of Christ as one ready to receive the most unworthy, 
to welcome the most guilty, and to supply the most necessi- 
tous. Thus then the sinner, in coming to Christ, not only 
approves of Christ, but has some degree of hope in him, by 
turning his eye towards, and fixing his thoughts upon, the 
hope held forth in the Gospel invitation. 

3. There is likewise an actual application to Christ made 
by the soul that believes in his name. A necessitous person 
is not only concerned about, and desirous of a supply; not 
only hopes to receive it, but he, in consequence, actually 
applies for it. Thus the soul, in believing, having his 
concern raised by a sight and feeling of his own need, 
having his desires raised by a view of the fulness and suita- 
bleness of Christ, and having his hope raised by a belief of 
the freeness of the Gospel, he forthwith addresses himself to 
Christ, or to God in Christ, by earnest prayer and supplica- 
tion. He goes to the throne of grace, offers up his desires 
to God, lays forth his sinfulness and misery before God, and 
pleads the promises and invitations of the Gospel. He vo- 
luntarily casts aside all his vain hopes, and throws himself 
upon the free mercy of God in Christ. Once more, 

4. There is likewise a spiritual application of Christ made 
to the soul in the act of believing. A necessitous person not 
only comes for supply, but he likewise takes it to himself, 
receives it for his own use; otherwise, he is still never the 
better; he is still in the same necessity as before. Thus the 
soul in believing receives Christ and his blessings, Christ and 
his promises to itself, for its own use. The believer makes 
use of Christ's blood for his pardon, his righteousness for his 
justification, his promises for his support and comfort, and 
his fulness for his supply. The applying of Christ to our- 

19 



218 CASES OF CONSCIENCE. 

selves in this way is a matter of the greatest consequence. 
It is what is expressed as a fundamental act of saving faith, 
John i. 12: "As many as received him, to them gave he 
power to become the sons of God, even to them that believe 
on his name." And what is it thus to receive Christ? It is 
something that is better experienced than expressed. In this 
act the soul takes Christ home to itself, for its own; it ap- 
propriates him to itself, in all his characters and offices as a 
free and complete Saviour. And though this may be done 
with a trembling hand and a fearful heart, yet there is still in 
it an application of Christ to ourselves, whereby we are ena- 
bled to apprehend him for ourselves. To express myself 
plainly as I can upon this deep and spiritual subject, I would 
lay it forth in the following manner: the believer sees what 
himself and what Christ is, and makes an affecting comparison 
between what is in himself and what is in Christ. He sees 
that Christ's atonement answers to his own guilt, Christ's 
righteousness to his own unworthiness, Christ's purifying 
Spirit to his pollution, Christ's strength to his weakness, 
Christ's riches to his poverty, and Christ's fulness to his own 
emptiness. Having seen and been affected with this exact 
suitableness and correspondence of what is in Christ to his 
own wants, he is in some measure persuaded of Christ's fine- 
ness and willingness to give himself to his soul, and therefore 
ventures, humbly ventures, to take Christ home to himself. 
He applies Christ's atonement to his own guilt, and thereby 
answers the challenges of a guilty conscience: he applies 
Christ's righteousness to his own unworthiness, and thereby 
answers the objections that unbelief brings against him for it: 
he applies Christ's fulness and riches to his own emptiness 
and poverty, and thereby relieves his mind under these hum- 
bling views of himself, and says, "What though I am so 
guilty and unworthy, yet let me not be discouraged, for 
Christ is worthy; what though I am poor and empty, yet let 
me not despair, for in Christ all fulness dwells; and though 
I am all over polluted, yet let me not therefore despond, for 
the blood of Jesus Christ cleanseth from all sin." And thus 
the believer pacifies his conscience, silences his fears, supports 
his hopes, satisfies and comforts himself in Christ, by a 
special application of Christ to himself. This appropriation 
is stronger or weaker, according to the degree of faith in 
exercise; and sometimes it can triumph over every fear, 
danger and distress, by saying, "Who is he that condemneth? 
It is Christ that died." Thus the soul and Christ are brought 
together into a spiritual and experimental union; and from 



CASES OF CONSCIENCE. 219 

bence it conies to pass, that the believer purifies himself by 
washing in Christ's blood: can perform duties in Christ's 
name and strength; can resist the devil, overcome tempta- 
tion, surmount difficulties that lie in his way; out of weak- 
ness is made strong; and can do all things through Christ 
that strengthens him. 

This, this is the faith that works by love, that produces 
true obedience. And unless Christ be in some degree thus 
applied to the soul, there is no strength for obedience, no 
true delight in it, nor any Gospel motive to it inwrought in 
the heart. But if a soul, knowing and approving the method 
of salvation by the atonement, righteousness, and purchase 
of Christ, is really concerned about an interest in hiin, has 
some encouragement from the freeness of the promises, and 
thereupon applies to Christ for strength and salvation, and 
can now receive Christ to himself; he then begins to live 
upon Christ and to work for him, from a principle of faith in 
him, and love to him. Thus evangelical repentance is ex- 
cited; thus evangelical love is drawn forth; and thus evan- 
gelical obedience is performed. 

I have here given you as distinct and regular an account, 
as I am able, of the several particulars contained in that 
faith which produces true obedience. But after all, I dare 
not say that these various motions and actings of soul are 
always to be distinctly discerned in experience; for they 
are often so weak and imperfect in themselves, or so inter- 
mingled and confused with one another, that we cannot trace 
them distinctty. However, in the midst of all these confu- 
sions, the believing soul has such a regard for Christ, his 
grace and Gospel, that what is seen, felt, and received, be- 
comes the spring and motive of holy obedience in heart, lip, 
and life. The truth of our faith is best known by its influ- 
ence and tendency rather than by its distinct and particular 
actings, which are often so confused. If Christ be so re- 
ceived and applied, as that our views of him, regard to him, 
and reliance upon him, lead us to him and his grace for mo- 
tives to raise our abhorrence of sin, for strength to subdue 
it, and for excitements to holiness of heart and life, we may 
be sure that our faith is true and genuine. 

Give me leave to observe, before I pass to the other^ ques- 
tion proposed, that this representation of faith as coming to 
and receiving Christ, is far from casting any discouragement 
in the way of the weak believer. Some may be ready to say, 
"Oh, if all this be contained in true faith, and if there be 
such an application of Christ to the soul in it, then I am 



220 



CASES OF CONSCIENCE. 



destitute of it; for I could never venture thus to appropriate 
Christ to myself.''' But let me ask you, What is it that makes 
you thus afraid to take Christ home to your souls? Would 
you not be glad to do it, and is it not your greatest discourage- 
ment, that you fear you may not? Let me tell you that this 
view of faith has in it the best and strongest encouragement 
to you. For hereby you are told, that if you can heartily 
approve of Christ, and have a real concern about an interest 
in- his grace and righteousness, then you may and ought to go 
to him, plead with him, cast your souls upon him, and apply 
all that he has done, suffered and purchased, to your own souls, 
for your satisfaction, supply and consolation. Such a hope 
and comfort as this I desire by all means to encourage; and 
would aim to make it appear to all the souls that are truly 
concerned, that they have a liberty, a free, unrestrained 
liberty to trust in Christ for themselves, and apply Christ to 
themselves. Surely you do not desire to be saved without 
Christ, or to be satisfied without an interest in him. I would 
not encourage such a desire or promote such a satisfaction; 
what I want is to lead } t ou to an application of Christ to your- 
selves, that you may be satisfied, comforted, and supported in 
him and by him. And if you can, though in but a low degree, 
trust in and rely upon Christ for yourselves, you may be then 
said in some measure to know and believe the love that God 
hath to you in Jesus Christ. In this way you will find 
strength both to work for Christ, and to fight against sin 
and Satan. Which brings me to the other part of this dis- 
course. 

II. What is that obedience which flows from true faith? 
The letter upon which this question is founded, justly observes, 
that, "as faith without works is dead, so works without faith, 
as their animating principle, are dead also." They are only 
splendid appearances, and little better than shining sins. 
Though I would by no means disparage good works, yet it is 
highly necessary that our works be of the right Gospel stamp, 
otherwise they are unacceptable to God, and often delude 
our souls. But, indeed, when we come to weigh our works 
in the balance of the sanctuary, and bring them to the test of 
the Gospel, I am ready to suspect, that not only all the works 
of unbelievers, but that many of the works even of believers 
themselves are dead works. For there are a great number of 
duties performed in a legal, carnal, self-sufficient manner 
by the children of God. Happy is he that can bring forth 
much spiritual fruit to the glory of God, by works of faith 
and labours of love; and we ought to be thankful, if in any 



cases or CONSCIENCE. 221 

instances we can prove that what we do is truly in the name 
and strength of the Lord Jesus. It is therefore necessary to 
remark, that when we put' this question, What is that obe- 
dience that Sows from true faith"/ it is not done so much with 
a design to determine a person's state, as to show the nature 
of his duty, and to give him a rule to judge when his works 
are done in a right manner. We must not conclude that we 
are destitute of divine grace, unless every act we perform is 
found to flow from true faith; for then the greatest believer 
in this world may well doubt and despond. All of us, even 
the best of us, will find reason to look back with shame upon 
many of our duties, and be obliged to confess that they have 
been dead works, having little or nothing of the divine life 
quickening them. * Nay, we shall often detect ourselves of 
being kept back from some sins, and stirred up to some du- 
ties, by the most mean, carnal, and worldly motives, rather 
by restraining than by renewing grace. It is therefore much 
to be desired, that believers should know how to distinguish 
not only good works from bad ones, but even the good works 
they performed in an evangelical manner, from those "which 
are performed in a legal or carnal way. That we may 
know which we ought to be peculiarly thankful for, and 
which to lament over, let me then lay down the follow- 
ing marks by which to judge of those duties that flow from 
faith. 

(1.) If our obedience flows from true faith, we are moved 
thereto not by self-will, but by a regard to the authority and 
command of Christ. Many services we perform, merely 
because they suit our inclination, fall in with our temper or 
conveniency, or because they are of our contrivance or inven- 
tion. In this way, persons may perform innumerable ser- 
vices, excellent in themselves, and agreeable to the divine 
word, and yet be little better than will-worship; because that 
which spurs us on to them, animates us in them, and carries 
us through them, is their being done at a time, and in a 
manner, that suits to our own tempers. But true faith teaches 
us to regard and reverence the authority of Christ: then 
whatever we perform, it is because Christ commands us; and 
whatever we avoid, it is because Christ forbids us. The 
obedience of faith teaches us to eye Christ as our Lord and 
Master, and we are desirous to follow him in his directions. 
We would not do anything but by his commission and order, 
however it may suit our inclination; and would not omit any 
thing he calls for, however it may cross our own wills. 
Whatever we do, it is not so much to please ourselves as to 

19* 



222 CxVSes or conscience. 

please him who has an authority over our consciences and a 
love to our souls. 

(2.) If our obedience flows from true faith, we are moved 
thereto, not from anything visible, but from a realizing view 
of things invisible. "We walk by faith, not by sight." The 
generality of mankind are moved to do one thing, and avoid 
another, because of what they see or feel: all their motives 
are drawn from things within the verge of nature, and within 
the view of sense. But true faith teaches a person to look 
at and live by, the things which are not seen, which are 
eternal; and it is a good sign our obedience is of the right 
kind, if we are excited to it, animated and supported in it, not 
merely by the applause or fear of man, but by a belief of 
those things which the Gospel reveals concerning Christ's 
glory, grace, love, and salvation; all which are things unseen. 

(3.) If our obedience flows from true faith, we are moved 
thereto, not from self-righteousness, but from love to Christ. 
When we avoid sin, or perform duty in a right manner, we 
do not think to work out a justifying righteousness thereby, 
either in whole or in part; neither do we aim hereby to 
make the least atonement for our sins. For these things, 
namely, for pardon and justification, we look to Christ's blood 
and righteousness alone. But we work from love to Christ, 
knowing or hoping that he has loved us and given himself 
for us. "The love of Christ constraineth us:" and then 
"we live not to ourselves, but to him who died for us, and 
rose again." Self-righteous performances are not the obe- 
dience of faith; they are the direct contrary to it, as they 
oppose the very first fundamental principles of the Gospel. 
Once more; 

(4.) If our obedience flow from true faith, we enter upon 
our duties, not in our own strength, but in the strength of 
Christ. We know, we see, we feel our own utter insuffi- 
ciency to think a good thought, or perform a good work in a 
right manner. We are conscious to ourselves that there 
will be no life nor.spirit in our performances without the as- 
sistance or influence of Christ's grace; and therefore we en- 
gage in a duty looking up for, and relying upon the strength 
and Spirit of Christ. Whereas self-sufficient performances 
betray our ignorance of the nature of true holiness and spiri- 
tual duty; and arc neither acceptable to God, nor truly bene- 
ficial to ourselves. 

Several more thoughts might be added, but let these 
suffice; only give me leave to recommend to you the serious 
perusal of the eleventh chapter of the Hebrews, where you 



CASES OP CONSCIENCE. 223 

will b* furnished with a variety of instances; all which 
show the nature of the obedience of faith, and will teach 
you to judge whether what you perform flows from true faith 
or not. 

I shall conclude the whole with three brief reflections. 

1. How impossible is it to be truly holy, and spiritually 
obedient, without faith in Christ and union to him! Many 
think that their obedience is the way to, and the condition 
of an interest in him. But, alas, all the obedience we perform 
before faith, is self-will, self-righteousness, and self-sufficien- 
cy. There is not the least degree of acceptable obedience 
or true holiness previous to a union with Christ by faith; 
and all those who talk of true piety and virtue, without reli- 
ance upon Christ and love to him, know not what they say, 
nor whereof they affirm. If any, therefore, are desirous to 
become holy and evangelically obedient, let it be their first 
concern to fly to, and believe in, the Lord Jesus Christ for 
righteousness and strength. We can never bring forth fruit 
to God, until we are dead to the law, and married to Christ. 
Eom. vii. 4. And we must become dead to the law, that we 
might live unto God. Gal. ii. 19. 

2. How imperfect and defective is the obedience of even 
true believers! It is happy indeed, when a Christian is so 
circumspect and conscientious in his services that he is 
blameless and harmless in the midst of a crooked and per- 
verse generation; when he is diligent and abundant in the 
work of the Lord : but if he seriously inquired which of his 
duties flowed from true faith, and where to cast aside all 
those performances that were attempted in his own strength, 
with a view to his own honour, and which he was moved to 
merely by his own will, or by things visible and sensible, 
there would then be but very few remaining to place among 
the number of truly good works. The believer may say, "It 
is true, I have done such a duty, attended such a service, or 
resisted such a temptation : but where has been my love to 
Christ, my dependence upon him, my view to his glory in 
such a performance? " If you, believers, have your thoughts 
clear, and your eyes open to behold your own hearts and ways, 
you will find that your works have not been perfect, have 
not been filled up with true faith, love, and affection before 
God, as they ought to be. This is matter for deep and con- 
stant humiliation. 

3. How necessary is it to put good works in their proper 
place! If they are misplaced, they are in a sense destroyed! 
all their excellency and value is lost. They must flow from 
faith in Christ, or they arc good for little. 



224 CASES OF CONSCIENCE. 

Place tliein after faith, as the fruit and evidence of it, and 
they are^ beautiful; they honour God and are acceptable to 
him; but if they are once made the ground of our hope of 
pardon and justification, they become offensive to Grod, as 
they dishonour Christ, and overturn the scheme of the G-ospel. 
Let us then, all of us, be concerned to be obedient, and to 
perform all the works of righteousness that lie in our power* 
only see to it that they are performed from a sense of Christ's 
love, with a view to his glory, from a regard to his authority, 
and with a dependence upon his grace and Spirit. 



CASE XXVI. 

ON SELF-EXAMINATION. 

" Sir — I have attended your "Wednesday evening lectures, 
and have heard you frequently exhorting the people to at- 
tend to the duty of self-examination. I acknowledge it is a 
very important duty, and T doubt not but it is often very 
useful; but I find it very difficult to go through it with any 
advantage to my soul. My heart is so averse to everything 
that is serious, especially to a duty so close and interesting as 
this, that I know not how to go about it. I should be glad, 
therefore, to have it set in a proper light; how I must perform 
it; what are the fittest seasons for it; how I must view it; and 
what use I must make of it. In thus obliging me, you may 
be useful to others." 

That self-examination is a duty, appears evident from 
Scripture. " Examine yourselves whether ye be in the faith, 
prove your own selves: know ye not your own selves, how 
that Jesus Christ is in you, except ye be reprobates? " 2 Cor. 
xiii. 5. A duty, you will easily see, at first view, to be of 
peculiar importance, as it tends to lay open the heart, and 
bring us to the knowledge of our state towards God. It is 
necessary, and esteemed an act of prudence, for the merchant 
to look into his accounts, to see what condition his worldly 
concerns are in, so that he may not deceive himself, or injure 
others; certainly much more is it necessary for us all to ex- 
amine into the state of our souls, as these are concerns of in- 
finite moment: as wo are all hastening to an eternal world, 
and a mistake here, when death has discharged its solemn 
office, can never be rectified. 

The subject I am called to consider is weighty indeed. It 



CASES OP CONSCIENCE. 225 

concerns you all; and, therefore let me entreat your serious 
attention, whilst I endeavour to answer the following ques- 
tions: 

I. What must we examine *into? 

II. In what manner must we do it? 

III. What are the fittest seasons for it? And, 

IV. In what light we should view it, and what use should 
we endeavour to make of it? 

May the answer to these questions strike our minds, and 
engage us diligently and frequently to attend to this duty, so 
as may be for the advantage of our souls. 

I. What must we examine into? It will be easy to deter- 
mine what must be the matter of our inquiry, viz. the state ot 
our souls, or things relating to our experience as Christians, 
in which the glory of God, and the peace and welfare of our 
souls are concerned. Particularly, when we set apart some 
time for this duty, we should chiefly be concerned to inquire 
into one or both of these things: 

1. Whether we are real Christians or not? And, 

2. Whether we are growing or declining Christians? 

1. We should inquire whether we are real Christians or not? 
This is a point of the greatest importance. If we are Chris- 
tians indeed, all things shall go well with us, both in life and 
at death, in time and eternity. But if we have only the 
name, however we may live in earthly pleasure, it will be 
awful dying. "He that believeth on the Son hath everlast- 
ing life; but he that believeth not the Son, shall not see life, 
but the wrath of God abideth on hiin." John iii. 36. How 
many have been, and are still in the melancholy state of the 
foolish virgins, have the form of godliness, but know nothing 
of the power of it; we read of the hope of the hypocrite, 
which shall perish. Job viii. 13. What will become of his 
hope and him, when God taketh away his soul? Job xxvii. 8. 
As this is the case then, surely we should all be concerned to 
make a strict and solemn inquiry, what character we fall un- 
der, what state we are in. Would you know whether you 
are passed from death unto life, look back to the time when 
you think the change was made, and inquire into the circum- 
stances attending it. What view had you of yourself, of sin, 
of Christ? Did you see your lost, miserable, and wretched 
condition, and were you made willing to renounce all that stood 
in competition with the Redeemer, and to receive him in all 
his .Mediatorial characters? Many cannot remember when 
the change was made; therefore do you inquire what evi- 
dences you can produce of the grace of God in you. Do you 



226 CASES OP CONSCIENCE. 

liate sin? Do you desire therefore, above all things, to be de 
livered from it? Is it your daily burden? And does heaven 
appear peculiarly amiable, because there sin will be no more? 
What is your faith? He that believcth shall be saved. 
Mark xvi. 16. Is Christ the object of your faith? Christ as 
he is represented in the Gospel? Do you go to him for right- 
eousness to justify you, his Spirit to sanctify 3 r ou, and his whole 
salvation to be bestowed upon you? What is your humility? 
Do you appear vile in your own e} T es? Are you filled with 
self-abhorrence? Do you see nothing in }~ourself, nothing in 
your services, and are you willing to receive salvation as the 
free gift of God, and to admire his rich distinguishing grace 
in the bestowment of it? Do you seek after a submission to 
the dispensations of his providence, not dictating to infinite 
wisdom, or censuring his conduct, but thinking honourably 
of all his ways, and desiring to say always, " Father, not my 
will, but thine be done?" What is your hope? Does it lull 
you to security, and encourage you to take your ease, for all 
is well? Or does it put you upon duty, enliven you in it, 
reconcile you to afflictions, animate you with zeal, and put 
you upon seeking after purity of heart and life? What is 
your love? Can you say, "Whom have I in heaven but thee, 
and there is none upon earth I desire besides thee?" When 
Christ is present, do you rejoice? When he withdraws, are 
your souls grieved? When he is dishonoured, do you mourn? 
Do you long after clearer views and fuller enjoyments of 
Christ? These, and such like questions, should be put to 
your soul when inquiring into your state. 

2. Another subject of inquiry is, whether we are growing 
or declining Christians. Inquire, Do you see more of the odi- 
ousness of sin? Do you grow more confirmed in this great 
truth, that you are nothing? Are your views clearer of your 
weakness and poverty, of the glory and suitableness of Christ, 
and of the excellency of the Gospel? How are your corrup- 
tions? Are they as prevalent as usual? Are not your affec- 
tions more mortified to the world? Does pride possess your 
breast as much as ever? Does passion still boil in you, and 
lead you aside as often as before? Are you as much en- 
tangled with lust, as easily conquered? Have you got no 
victories over sin, got no steps forward in your journey, added 
no cubits to your spiritual stature? Are you not in some 
measure more like your Lord? Have you more of his divine 
temper? Are you therefore more meek and lowly in heart; 
more patient and submissive to your Father's pleasure, more 
active and diligent in promoting his glory, and more concerned 



CASES OF CONSCIENCE 227 

to live usefully and profitably? In what condition is your 
faith? Does it grow stronger? Do you feel more of its puri- 
fying influences? Do you love Jesus and his people more 
than you did? Are you more afraid of offending your Re- 
deemer, more desirous of honouring him, more humble under 
a sense of the little you do for him, and longing more after a 
better world, where you shall love and praise him for ever? 
Finally, Are you become more spiritual, more heavenly in 
your temper, your duties, your conversation; more circum- 
spect in your walk; and more concerned to fill up every re- 
lation and character in such a manner, as you may adorn the 
doctrine of Grod your Saviour in all things? Thus inquire 
into these two important points, whether you are Christians, 
and what progress you have made; whether you have reason 
to say, Oh, that it was with me as in months past, and so to 
be humbled under a conviction of a decline; or whether you 
have reason to admire distinguishing grace, for any advances 
in holiness, and growth in experience? 

II. In what manner must we examine ourselves, or how 
must we perform this duty? If we do not attend to it in a 
proper manner, it will be of no real advantage. That the 
ends of it may be answered, therefore, let us, 

1. Look up to the Spirit by prayer for his assistance. If 
you have set apart some time for this duty, begin with 
prayer. You will have but little satisfaction, if the Spirit is 
not with you. You will be ready, either to draw a shade over 
the work of Grod in your heart, and so come from the duty 
under discouragements, or else you will perhaps take that 
for real saving experience, which is not so, and so run into 
presumption. Be earnest with Grod, therefore, to be with 
you; to impress you with a deep sense of the great import- 
ance of the duty you are entering upon, that you may not 
trifle with Grod, and your own soul; to enable you to examine 
your heart thoroughly, and as in his presence; and if he has 
given you an experience of renewing grace, that he would 
shine upon his work, that your evidence of the Christian 
may clearly appear; or if you have been deceiving your- 
self with false hopes, that he would convince you of it. Wres- 
tle with God for his presence, if you would succeed in the 
duty. 

2. Do not make marks yourself, but observe and try your- 
self by those which God has given you in his word. Some 
make marks of the Christian themselves, just as their fancy 
leads them, and are either deceiving themselves by them, or 
else drawing uncomfortable conclusions concerning their 



228 CASES OP CONSCIENCE. 

state. The hypocrite thinks it is enough to attend ordinances, 
and go through a round of duties, and so is resting upon a 
sandy foundation. The Christian is ready to make a com- 
fortable frame, lively affections, a warm heart, &c. marks of 
grace, and therefore is often ready to look upon himself as a 
hypocrite. Look into Scripture, and see what God has made 
marks of the Christian, and do not let fancy be your guide in 
a matter of such importance. Distinguish between marks of 
grace, and marks of growth in grace, and apply each to their 
proper subjects in your inquiries. For instance, if you would 
know whether you are a Christian, do not inquire into the 
measures or degrees of faith, love, &c, but into the reality of 
them. A weak faith renders the Christian as safe as a strong 
faith; and a spark of real love, is an evidence of a saving 
change, though it is not blown up into a flame. 

3. Be impartial in this duty of self-examination. The 
Christian and the hypocrite are both ready to be too partial; 
the last in his own favour, the othor against himself. The 
hypocrite can see every thing that is encouraging; he doubts 
not but all is well: whereas, the Christian can see nothing in 
himself that is good. As the woman of Canaan by faith 
turned every discouragement into an argument; so the 
Christian, on the other hand, too often through the power of 
unbelief turns every appearance of grace into an objection. 
Give every thing its due weight. Do not stop as you are 
ready to do, at a view of your imperfections. Do not say, I 
need go no farther, here is evidence enough of my hypocrisy; 
but go farther, and see what of the Christian you can observe, 
and weigh both impartially. 

4. If you can find but one mark, you may draw a favoura- 
ble conclusion. A real mark of grace is the actings of grace; 
and therefore, whenever you can see but one mark, you 
may comfortably conclude that God has begun a good work 
in your heart. Should you have reason to conclude that you 
love the brethren, love them for the image of Christ in them, 
you need not hesitate about your state; for this love is the 
exercise, or goings out of that grace God has implanted. 
Sometimes one mark appears visible, and sometimes another 
If you have but one, be thankful, and give God all the glory. 
I might add some other directions, but I pass on to the third 
question. 

III. What are the fittest seasons for self-examination? It 
is a duty that should be frequently attended to. Every day 
we should be looking within, and taking a view of our 
hearts. At the conclusion of the day, we should be concerned 



CASES OF CONSCIENCE. 229 

to ask our souls such questions as these — How have I spent 
this day? What sins have I fallen into? What frame have 
I been in? What advantage have I gained in my way to 
Zion? When we have been reading the word, it will be pro- 
per to examine ourselves by it, what we have seen in it, 
what we have experienced of it, and how we may improve it. 
After prayer, we may inquire into our frame, our views, and 
our experience in prayer. These and many other opportuni- 
ties Grod in his providence is giving us to look into ourselves. 
But there are seasons more peculiarly set apart for self-ex- 
aimnation,when we should look back upon many years, com- 
pare the frames and experiences of one year with those of 
another, see how Grod has been dealing with us, that we may 
come to some conclusion concerning our state. I shall 
only mention three hints, as they will be some direction 
to us as to proper seasons. 

1. When we have most time to go through this duty. 
It should not be hurried over, but attended to with the 
greatest deliberation, because it relates to. the state of our 
souls. We should therefore "endeavour to set apart as much 
time as we can, that our minds may be composed, that we 
may not trifle with Grod or our own souls, but may attend 
with that solidity and seriousness which the subject requires, 
and may take a thorough view of things. Let not this lead 
you to a constant neglect of the duty, pleading as an ex- 
cuse, that you have not proper time for it; but let it rather 
put you upon striving to order your affairs so, that you 
may have these opportunities frequently returning. 

2. When our thoughts are likely to be most disengaged from 
this world, and most free from interruption. As the week 
days do not afford us many opportunities for this duty, we 
should often fix upon the Lord's day. Now we are free from 
business, we hear the word, and engage in spiritual duties, 
all which tend to bring us into a serious and composed frame. 
When you have been in God's house, then retire into your 
closet in the afternoon, shut the door about you, and there 
not only call over the word you have heard, and look into the 
present frame, but set yourselves upon .this solemn work, look 
back and take an impartial view of things, and try to come 
at a knowledge of your state and experience. Any other day, 
likewise, when you find yourself in a serious frame, set apart 
an hour for this important purpose. 

3. When anything in providence more peculiarly calls 
us to this work. Here I would mention three seasons that 
seem to invite you to this duty. When you are going to 
20 



230 CASES OF CONSCIENCE. 

wait upon Christ at his Supper. For this you have the di- 
rection of the Holy Ghost. 1 Cor. ii. 28. This is a public 
surrender to God, and therefore you should inquire whether 
you are heartily willing to give up yourself wholly to Christ. 
This ordinance is designed peculiarly for the people of God. 

It is necessary, therefore, that you should inquire whether 
you are one or not, lest you should take that which God has 
designed for his own children. Another season is affliction. 
This duty seems proper to be attended to, when God's hand 
is upon us. Many are ready to think afflictions inconsistent 
with God's love. Inquire, therefore, whether you are a Chris- 
tian or not; it may be a means of supporting your soul, 
whilst you see the rod in a Father's hand. Inquire into your 
sins. Perhaps you may hereby see the cause of your afflic- 
tions, and see matter for humiliation, as well as may be made 
sensible of the ends God had in view in afflicting you, and 
so be directed in the way of your duty. Lastly, Another 
season proper for this duty is, when eternity is approaching: 
Then, as good old Jacob, you should view the conduct of 
Divine Providence towards you, and see what appears in your 
whole life as an evidence of the Christian. How happy will 
it be, if, upon a diligent examination, you should be enabled 
through grace to say, "I have fought the good fight, I have 
finished my course, I have kept the faith: henceforth there 
is laid up for me a crown of righteousness!" How pleasant 
will it be to die! How will your soul long to hear the cha- 
riot wheels of your Redeemer coming! And, on the other 
hand, if you are not a Christian, to die in this state will be 
inconceivably awful. And how happy to be made sensible 
of it, and find your soul willing to fly to Jesus, if it be but 
at the last hour! Thus these appear to be all fit seasons 
for this important duty. Let us now consider the last ques- 
tion. 

IV. In what light must we view this duty, and what use 
" should we endeavour to make of it?" Some look upon, and 
represent self-examination as legal, and that comfort- that 
arises from marks and evidences as not truly evangelical; but 
objections of this kind will fall to the ground, when we con- 
sider the following particulars: 

1. Self-examination is not designed to make us proud, but 
to fill us with admiration. This use we are to make of it. 
If in this duty any marks and evidences of the Christian 
appear, we must not be lifted up, as if we were something; 
but be humble, giving God all the glory. This is the im- 
provement which the Christian desires to make of this duty: 



CASES or CONSCIENCE. 281 

this is the frame it leads him into. Has he any reason to 
conclude that he is a child of God? See how his soul is 
melted with a view of the grace of God. " Oh, why should 
God look upon a creature so unworthy! Am I indeed a 
Christian? Need I not dispute it? Is there a change made 
in my heart? Oh, what grace, what grace is that which God 
has manifested to me ! what grace to pluck me as a brand out 
of the fire! View it, my soul, and ever adore and admire. " 

2. Self-examination is not to lull us into security, but to 
quicken us. Do any marks of the Christian appear? We 
must not say, "Soul, take thine ease, eat, drink, and be 
merry." Thou art a child of God, and nothing can ever cast 
thee out of his favour. They that draw such conclusions, 
have never yet received the grace of God. A view of God's 
love to us should, and will quicken and enliven us in duty. 
"Oh, what shall I render unto the Lord for such distinguish- 
ing grace? love the Lord, my soul, and never loiter in 
the service of him, who has laid thee under such peculiar 
obligations to love and honour him for ever." If no marks 
appear, then we have no reason to conclude that we are 
Christians; this should rouse and alarm us, and stir us up to 
seek after an acquaintance with the divine life. 

3. We must not depend upon this duty for justification, 
but use it as a means to promote our comfort and sanctifica- 
tion. If we can see any traces of the image of God in us, 
we have reason to rejoice. For this purpose it is that the 
Spirit comes, and lets the soul see his interest in the Re- 
deemer; it is that we may rejoice with joy unspeakable and 
full of glory. And who cannot, who does not, at such a dis- 
covery? As this view fills the soul with joy, so it gives him 
a hatred of sin, melts him into godly sorrow, subdues the 
power of sin, more and more in him, and so promotes his 
sanctification. If we have not these ends in view in this 
duty; if we think we have now enough to justify us before 
God, and so depend upon our own righteousness for eternal 
life, we give no evidence that we have experienced a saving 
work in our souls. 

4. After all, therefore, we should keep close to Christ, look- 
ing to him for all righteousness for justification, and all 
strength and grace for sanctification. If all is dark within, 
and we can see nothing to encourage us to conclude that we 
are the children of God, yet be not dejected, but look to 
Christ. Our salvation does not depend upon our seeing our- 
selves Christians, but upon our being united to Christ. Do 
not be discouraged, this is not the ground of your hope, but 



232 CASES OF CONSCIENCE. 

only the means of your comfort. If we find what we seek 
after, viz. the marks of the Christian : yet, whilst we are re- 
joicing that we are the heirs of God, let us depend upon 
Christ for righteousness to justify us, for all grace and 
strength to enable us to persevere in faith and holiness, till 
we come to the full and everlasting enjoyment of him in 
heaven. Thus we are to improve this duty. Hence, 

Let me ask you concerning this duty; nre there not some 
of you, who have never yet examined how the case stands with 
you? Do not your consciences upbraid you with negligence? 
Do you not blush at your folly? Do you please yourselves 
with the thoughts that man sees you not in your closets, 
that your friends know not but you are engaged in duty? 
33 ut alas ! alas ! what a poor comfort is this ! when God knows 
and sees your neglect, you yourselves are conscious of it, 
your souls are starving, eternity is drawing near, and yet you 
know not how it is with you. You are careful as to outward 
things, pursuing pleasure, wealth; but have never yet sat 
down and asked, Am I fit to die? How is it with my soul? 
Oh, my friends, if you have any regard for your peace, your 
happiness in life, at death, make the inquiry, how it is with 
you? It is a reasonable request I ask. It is with a desire 
after your salvation. To-morrow you may be in eternity. 
There is much to be done before you are lit to die; and yet 
see, you have not asked a single question seriously about it! 
It is time to awake. Thinkest thou to sleep on so till death 
approaches? Was it not for thy soul, sleep on; but to see 
an immortal creature in danger of falling into everlasting fire 
is enough to raise my compassion, and calls loudly upon me 
to endeavour to rouse thee. Awake, awake, soul, get up 
and examine thyself. Some of you may be afraid to look 
within, afraid to see what is there. You are suspicious that 
things are bad, you would avoid the sight, you would fly from 
it; but oh, you cannot. Should you stifle conscience and 
lull it asleep for the present; yet the time is coming when 
you can no longer withstand the force of conviction; when 
conscience will awake, and fill you with everlasting sorrows, 
if found strangers to Christ. Oh, inquire, then, what is the 
state of your souls'? 

As God has now brought us to the close of this lecture, so 
it may not be improper for each of us to examine into our 
views, frames in it, and improvements of it. Let us, my dear 
brethren, inquire what ends we have had in view in engaging 
in it? How have we attended to it? with seriousness, with 
an affectionate concern for souls, with earnest prayer for assis- 



CASES OP CONSCIENCE. 233 

tance and success? Do you examine, who have attended 
this lecture? What frame have you attended in? What 
were your views? only to gratify a vain curiosity, or to meet 
with Jesus, to. have your doubts resolved, and your souls 
brought nearer to God? What benefit have you received? 
Have you seen more of your own hearts, more of the suita- 
bleness and glory of Christ; and been more and more estab- 
lished and grounded in the faith? Thus let us all be exami- 
ning into the state and frame of our souls. Let this be our 
frequent employment; and let us rejoice more in the prospect 
of that world, where all our cases of conscience will be fully 
answered, every dark cloud for ever scattered; where every 
fear will vanish, and our souls be possessed of. complete and 
uninterrupted happiness in the everlasting enjoyment of God. 
Amen. 



CASE XXVII. 

In what frame does the sinner come when he savingly closes with 
Christ? 

This question is of great importance, and deserves a particu- 
lar consideration, as it peculiarly tends to direct the inquiring 
soul how to come to Jesus, to convince the hypocrite of 
his being destitute of the grace of God, and to satisfy the 
humble Christian that he has been enabled to come aright, 
that he has therefore an interest in the Redeemer, and shall 
be a partaker of all the blessings of his purchase. I am not 
here to consider how such an alteration is brought about in 
the sinner, that from an enemy to, he is made an admirer, 
and becomes a follower of, a despised Jesus. This is owing 
to the free and all-conquering influences of the grace of God. 
The inquiry is, how the sinner comes to Jesus, when the Spi- 
rit has fastened saving convictions upon his mind? In what 
frame he comes? What are the workings of his mind at the 
time that he closes with the Redeemer, and makes a sur- 
render of his soul into his hands? If we look back and con- 
sider how it was with us, at the time of our espousals; if we 
take a view of the convinced and humbled sinner, and if we 
look into the word of God, where we have the sinner repre- 
sented, in his state of enmity, under his convictions, in his 
closing with Jesus, and in his progress through the Christian 
life, we shall find that the frame of his soul, at the time he 
comes to Jesus, is suitable to the convictions the Spirit has 
set home upon his mind. Thus, 

20* 



234 CASES OF CONSCIENCE. 

I. The Spirit has convinced him of his guilty condition; 
answerably to which convictions, he comes to Christ in an 
humble and an admiring frame. There must be a conviction 
of sin, else there will never be a dependence upon, and a 
looking to, Christ for salvation. It is the sick person that 
applies to the physician, and not the healthy and vigorous. 
Matt. ix. 12. We are all ready to acknowledge ourselves to 
be sinners, but we never have a true humbling sense of sin, 
till the Spirit comes and gives us a view of it. The Spirit 
gives the soul a view of sin, what it is,- how directly it is 
levelled at all the perfections of God, what an abuse of divine 
goodness, what a contempt of his law, and what ingratitude 
it carries in it, and how justly it exposes us to his everlast- 
ing indignation. This leads the sinner to admire the infinite 
patience and long-suffering of God in continuing so guilty 
a creature in life, and that he was not long since sentenced 
to the infernal prison. The sinner under his convictions is 
all astonishment, all humility. The lion is turned into a 
lamb: the proud rebel, who a few moments before would 
suffer no control, is now lying prostrate at the feet of Jesus; 
and all his cry is, mercy, mercy: see every proud thought that 
exalted itself against God removed, the haughtiness of the 
sinner brought low, and the poor convinced creature in deep 
distress and humiliation, smiting upon his breast, and ad- 
miring infinite grace and compassion that he is not in hell. 

The Spirit takes different methods with sinners in convic- 
tion of sin. Sometimes he opens the heart, and gives us a 
view of that fountain of corruption that lies there; at another 
time, he brings some actual sin, sets it before the soul in 
all its aggravations and deserts; and at another time, draws 
up a whole catalogue of sins, with which a poor creature 
stands chargeable before God, and so convinces him of his 
miserable and wretched condition. There is a great differ- 
ence likewise as to legal terrors, both as to the degrees of 
them, and as to their continuance. Some know not what 
legal terrors mean; they see themselves guilty, but their 
souls are not discouraged with the view; their hearts are 
opened at once, and they receive the Redeemer, and rely 
upon him, sweetly pleading his righteousness for pardon and 
salvation. Others are pricked at the heart, and like the 
Jews under Peter's preaching, are full of awful astonishment 
at a view of their wretched condition ; or, like the jailer, come in 
deep agony of soul, and under all the terrors of an awakened 
conscience, cry out, "Oh, what must we do to be saved?" 
Acts ii. 37, and xvL 29, 30. Some lie for some considera- 



CASES OP CONSCIENCE. 235 

ble time under awful and distressing views of sin, and filled 
with, the deepest compunction and contrition for it, before 
they are cheered with a view of pardoning mercy; others 
just feel the smart and are led to Jesus. As soon as they 
are wounded, they are healed. But in all those cases where 
there is a saving work of the Spirit, there is such conviction 
of sin as to humble the soul. All see themselves lost and 
undone without a Saviour; all confess their guilt, fall down 
at the footstool of God's throne, and there acknowledge their 
sins with every aggravation; charge themselves with the 
greatest ingratitude, appear, in their own apprehensions, de- 
serving of everlasting burnings, confess how much they 
have dishonoured God, and wonder and admire at infinite 
compassion that they are prisoners of hope, and have any en- 
couragement to expect an interest in pardoning mercy. All 
this is strongly represented in the parables of the publican and 
the prodigal. What a deep sense has the publican of his 
unworthiness ! how humble! he is afraid to draw nigh, lest 
that should be esteemed presumption; he therefore stands 
afar off. He dare not lift up his eyes towards heaven, the 
place of God's habitation, sensible that he had not the least 
reason to expect an admittance there; with his eyes, there- 
fore, fixed upon the earth, and with the deepest sense of 
guilt, he smites upon his breast in taking off his wretched- 
ness, and though unworthy to be received, and fit only to be 
thrown into hell, yet he ventures to speak to God; but all 
his plea is mercy, "God be merciful to me a sinner," Luke 
xviii. 13. Thus beautifully and strongly is this humble frame 
represented in the parable of the prodigal son, Luke xv. 17, 
&c. He had wasted his substance in riotous living, had been 
guilty of the greatest ingratitude to a kind and indulgent 
father; when he, therefore, comes to be sensible of it, how is 
his soul humbled! See how he approaches the father whom 
he had abused! he falls down at his feet, makes a free and 
full confession of his sins, and only begs to be admitted as a 
servant. " Father, I have sinned against heaven and in thy 
sight, and am no more worthy to be called thy son; make me 
as one of thy hired servants." I have forfeited the amiable 
title of a son; I can no more expect to be treated as a child; 
I have forfeited every endearment of a father; I ask it not 
therefore; only let me be admitted as a servant; that is all I 
at present crave; I dare look no farther. Thus the frame in 
which the sinner comes to Jesus is humble. 

II. The Spirit convinces the sinner of the infinite purity 
and holiness of God, the odiousncss of sin, and the impcrfec- 



236 CASES OF CONSCIENCE. 

tions attending all his religious duties. He conies to Jesus, 
therefore, filled with self-abhorrence, and renouncing all his 
poor services, as being insufficient to justify him before God. 
As the sinner is to be brought to an entire dependence upon, 
and a hearty acceptance of Jesus Christ in all his characters, 
so the Spirit takes those methods with him that have a direct 
tendency to bring about this important end. For this pur- 
pose, therefore, he gives him some suitable conceptions of 
God. He had perhaps before, as many others, conceived of, 
and represented him as a being of infinite benevolence, good- 
ness, and mercy; but now, though he adores his mercy, that 
shining perfection of his nature, yet he has a striking view of 
his infinite justice, purity, and majesty; together with this, 
the Spirit gives the sinner a view of the odiousness of sin; 
how contrary it is to the holiness of God, to his holy law, and 
what deformity it has introduced into the soul; the understand- 
ing, will, and affections being sadly polluted. This fills him 
with self-abhorrence; he finds himself "carnal and sold under 
sin," when compared with God and his law. Rom. vii. 14. 
Pie finds such an inconformity of soul to the divine nature, 
that he appears vile and detestable. He sees so much of the 
malignity of sin, that his breast is filled with a hatred of it, 
and he cannot forgive himself for so greedily pursuing that 
which has so much obliquity in it. The Spirit does not, in- 
deed, make a full discovery to the soul at the first of the ma- 
lignity of sin; this he docs gradually as he carries on his 
work; the evil of sin and the plague of his heart are laid 
open more and more, to raise his abhorrence of himself; but 
at first he gives the sinner such a view of the odiousness of 
sin, as to make him appear vile in his own eyes, and really 
despicable. Thus he styles himself the very " chief of sinners; 
not worthy the least of all God's mercies." He is filled with 
self-loathing, "with shame and confusion of face;" and thus 
he comes to the Redeemer. And though before he was ready 
to lean upon a few religious duties he had performed, yet 
now he sees such defects in them, as to make them absolute- 
ly unworthy of the acceptance of an infinitely holy God, and 
therefore unfit for a guilty creature's dependence. He comes 
therefore, renouncing all his own righteousness, and with the 
church, esteeming it but "as filthy rags, and an unclean 
thing." Is. lxiv. 6. He is now in a great measure emptied of 
self. Under first convictions, indeed, he might fly to duty, 
under an apprehension that this would remove his fears and 
ease his conscience; but now he comes to Jesus, he sees his 
poverty, he comes naked. He is far from a Laodicean tern- 



CASES or CONSCIENCE. 237 

per. He is not puffed up with the Pharisee, endeavouring 
to quiet the clamours of conscience with what he has done; 
but conies renouncing all his religious privileges, all his 
shining gifts, and all the duties he has done, being convinced 
that all of them put together are incapable of appeasing an 
infinitely righteous Judge, and of entitling him to an ever- 
lasting felicity. 

3. The Spirit convinces the sinner of the suitableness and 
all-sufficiency of Jesus Christ; this is accompanied with warm 
desires after him, a high esteem for him, and a thankful ac- 
ceptance of, and obedience to him. The Spirit does not 
leave the poor sinner when he has convinced him of his 
nakedness and misery. As he is the Glorifier of Christ, so 
he takes of his things and shows them unto him, John xvi. 
14. Has he no righteousness to justify him before God? He 
presents him with a fulness of righteousness in the Redeem- 
er; righteousness that is pure and perfect, that has been ap- 
proved of and accepted by the Father, and that has infinite 
and everlasting virtue and efficacy in it, and therefore is per- 
fectly suitable to the case of a guilty sinner. Is he guilty? 
There is pardon purchased by the great Mediator, free and 
full pardon for every sin. Is he miserable and wretched? 
There are riches of salvation in Christ, yea, durable riches 
and righteousness, Prov. viii. 18. Is he weak? There is 
strength in Jesus the mighty G-od. Is he unworthy? Christ 
is worthy, for whose sake all the blessings of grace and glory 
should be given him. In fine, are his circumstances, circum- 
stances of the greatest indigence? Is he made up of wants? 
Christ is all fulness to answer his condition. Now such a 
view as this cannot fail of raising in the sinner an esteem for 
such a Saviour, fill him with desires after him, and make him 
thankfully accept of him. Is it so? says the sinner! Is Jesus 
able to save unto the uttermost all that come unto God by 
him? And will he look upon such a poor, vile, despicable 
creature as I am? Oh blessed news! let me not stay a mo- 
ment, oh my soul; let me fly to this Saviour; let me love 
him, trust my everlasting all with him, receive him, and trust 
in him as my righteousness and strength. When the sin- 
ner sees a door of hope thus opening, and that Jesus is the 
person that has done it for him, he is alive, admires, adores, 
loves, desires, and comes and ventures his soul upon Christ, 
and trusts in him for all that salvation he stands in need of. 
And thus the frame in which the soul comes savingly to 
Christ, is a depending believing frame. 

4. He is convinced of the necessity and beauty of holiness, 



238 CASES OF CONSCIENCE. 

of the love of Jesus Christ in giving himself for such guilty 
creatures, and this is accompanied with an entire, obediential 
and submissive frame. The soul is brought not only to the 
obedience of faith in Christ as the Lord his righteousness, 
but to take him in all his characters. Before his convictions 
he was ready to say, Who is the Lord that I should obey him? 
I cannot relish so many duties; I en; mot think of enduring 
reproaches and persecutions for Christ. If he makes a pro- 
fession, it is only an empty one; and that perhaps the effect 
of custom and education, or occasioned through the authority 
and influence of his friends. But when the Spirit works 
upon bis heart, and brings him to the feet of Jesus, he gives 
up himself a willing subject to the Bedeenier, agreeably to 
what the Father promises the Son, Psalm ex. 3. Thy people 
shall be willing in the day of thy power. The love of Christ 
now constrains him; and as Jesus has done so much for him, 
he cannot refuse him so small and reasonable a request as his 
heart. He yields himself a cheerful sacrifice. He chooses 
Christ and his service before all the pleasures of sin. He 
willingly parts with his Delilahs, takes Christ as his Lord and 
King, takes him with his cross, and is willing to employ all 
the powers of his soul for his Bedeemer's glory, and to be 
entirely at his disposal. He is willing to have his corrup- 
tions all subdued, his Bedeemer's image implanted, and to be 
ruled and governed constantly by his laws. Thus we see 
what is the frame in which a sinner closeth with Jesus 
Christ, what are the workings of his mind. Not that these 
things may be so distinctly and separately ranged in the soul 
at first; yet he has a general sense of them, and in time dis- 
tinctly considers them in all their importance. To illustrate 
what has been said the more, let us represent a sinner under 
these serious and important impressions coming to Jesus. 
Methinks I see him struck with conviction, falling down be 
fore Grod and breaking out in some such manner as this: 
"Lord, what a guilty creature am I! Why hadst thou not 
long ago cut me off, and sent me to the infernal regions to 
receive the just rewards of my sins? Against thee, thee have 
I sinned, and done innumerable evils in thy sight: I have 
absolutely forfeited the blessings I am come to thee for; yet 
stretch forth the hand of thy mercy, and get to thyself a name 
and a praise in the salvation of one so unworthy. Oh the 
infinite patience and long suffering of Grod to a wretch so pro- 
voking! Lord, I am all sin. I am a lost, undone, perishing 
creature. I thought once all was well. I boasted of ray 
duties. I apprehended myself rich, but now I see I am 
miserable, and blind and naked, having nothing to recom- 



CASES OF CONSCIENCE. 239 

£iend me to thy favour, but enough to make thee view me 
(vith detestation and abhorrence. Lord, I have nothing to 
plead but free mercy; nothing to depend upon but that 
blessed sacrifice, which I would ever have in the most grate- 
ful remembrance. Oh Jesus, thou art the only able Saviour. 
A sense of my need of thee has filled that heart that was all 
enmity to thee, with desires after thee. How suitable dost 
thou appear in all thy characters! I hope I now love thee. 
I now feel my heart melting under the all-conquering influ- 
ences of thy love. I would now be thankful for thy under- 
taking, adore thine infinite grace that such a wretch has en- 
couragement to come unto thee; and I would come, abhor- 
ring myself and repenting in dust and ashes. I would come 
renouncing all my poor despicable duties and services: I 
would be clothed with thy righteousness and thine only. 
Lord, I would come giving up all my sins, my pleasures, all 
my worldly interest, and I would take thee with thy cross, 
thy reproaches and difficulties, esteeming it greater riches 
to have an interest in thee, than were I possessed of all the 
world. Here I am, Lord, at thy feet; I would make an un- 
reserved surrender of myself to thee, to thy guidance, govern- 
ment and disposal. Do with me whatsoever seemeth good in 
thy sight, so I may but be an object of thy favour here, and 
be happy in thy everlasting presence above." This is a true 
evangelical frame of soul. This is the frame in which the 
sinner comes to Jesus for salvation; and whoever has been 
enabled to come in the manner that has been represented, 
has savingly closed with Jesus Christ, and he is really and 
actually united to and interested in him. For the particular 
satisfaction of the soul, I would prove, by the three following 
things, that he who thus comes, comes savingly to Jesus 
Christ. 

1. This frame of soul is every way answerable to the ends 
God has in view in the scheme of salvation. The great end 
God has in view in the whole of our salvation, is to glorify 
and exalt the infinite riches of his sovereign grace, and to 
keep the creature from boasting. All the methods therefore 
that he has taken, have that particular tendency. Thus the 
objects he has pitched upon are sinners, oftentimes some of 
the most contemptible sinners, that they may not have the 
least apparent ground of boasting. Those that are brought 
to the marriage supper are not the rich, the honourable, &c; 
but the lame, the halt, and the blind, and such as arc in the 
highways and hedges, the most despised part of mankind, Luke 
xiv. 23. " Ye see your calling, brethren," says the apostle, 
" how that not many wise men after the flesh, not many mighty, 



240 CASES OF CONSCIENCE. 

not many noble are called; but God hath chosen the foolish 
things of the world, to confound the wise; and God hath 
chosen the weak things of the world to confound the things 
which are mighty; and base things of the world, and things 
which are despised, hath God chosen, yea, and things which 
are not, to bring to naught things that are." And why is all 
this? "That no flesh should glory in his presence/' 1 Cor. i. 
26 — 29. He has likewise fixed upon the weakest means to 
bring about the conversion and salvation of his chosen people; 
and all that the excellency of the power may be of God and 
not of man, that so he may be glorified. Thus the frame of 
soul in which the sinner comes to Jesus, is answerable to 
these views. He comes humble, he is emptied of self; he 
admires divine patience and grace; he pleads free mercy, and 
lies at the feet of Christ an humble suppliant, depending 
upon him alone for acceptance. This frame, then, so exactly 
corresponding to the ends God has in view in the whole 
scheme of salvation, makes it appear to be a true gospel frame, 
shows that we come aright to Christ, and shall meet with ac- 
ceptance in him. 

2. This frame corresponds with the representations we 
have of Jesus Christ in the Gospel. How is he represented, 
but as our righteousness and strength, our wisdom, our all in 
all? He is held forth as the object of our faith, as the only 
foundation of our hopes of eternal life. He is represented as 
the true vine, being the only fountain of all spiritual life to 
his people, and having in him an inexhaustible fulness of all 
grace for the supply of all our wants, John xv. 1. He is 
called the Lord our Righteousness, Jer. xxiii. 6, to signify 
that he is all in justification. He is our green fir tree, all 
our fruitfulness depends upon him, Hosea xiv. 8. In fine, 
without him we can do nothing, John xv. 5. Agreeable to 
these and such-like representations of Christ, is that frame 
we have been considering; and therefore I conclude it is a 
right frame, and all such as come so to Christ have an inte- 
rest in him. If the sinner owns Jesus in all his characters; 
gives him the glory of all his characters; receives him as his 
righteousness, his strength, his all, he certainly comes aright, 
and has that faith which is saving. 

3. This frame is agreeable to the experience of the saints 
recorded in the word of God. It is the frame recommended 
by our Lord in the parable of the Pharisee and Publican. It 
is the frame the prodigal is represented as coming in to the 
Father, and which the Father owns and approves of, Luke 
xv. 20, 21, &c. It is the frame David appeared in when sen- 
sible of his backslidings, and receiving a fresh assurance of 



CASES OF CONSCIENCE. 241 

pardon. 2 Sam. xii. Psalm li. Peter appeared in this very 
frame when he was restored after his fall. Luke xxii. 62. 
And Saul, the obstinate Jew, the rigid Pharisee, appeared to 
be under the same impressions, and manifested the same 
spirit at his conversion. He had a deep sense of sin, and he 
absolutely despaired of ever obtaining eternal life by his own 
righteousness. Rom. vii. 9. He desired to be found in Christ, 
clothed with his perfect and everlasting righteousness, Phil, 
iii. 9, and made a full surrender of himself into the hands of 
Jesus, to do with him, and dispose of him, as he pleased, Acts 
ix. 6, and he, trembling and astonished, said, "Lord, what 
wilt thou have me to do? " "Here I am at thy feet, thy con- 
quest; the triumph of thy grace; I willingly yield myself a 
sacrifice to thee, take me, Lord, and rule in me, direct, order 
me where and as thou pleasest, I am ready to follow thee in 
all things." Upon the whole we may with the greatest satis- 
faction and readiness conclude, that the frame that has been 
described is a true evangelical frame, and that in general 
it is the real frame in which every sinner savingly closeth 
with Christ. Let me now then see how this case may be 
improved. And here I would address myself, 

1. To those that are inquiring the way to Zion, and crying 
out, What shall we do to be saved? Art thou, oh soul, un- 
der the apprehensions of guilt? Art thou lost and undone, 
without an interest in the Saviour? Art thou sensible that 
Jesus only can deliver thee? Art thou saying, How shall I 
come to him? I am altogether unworthy of his notice; I 
deserve his everlasting frowns: I have nothing to say to 
move him to look upon me, unless this will do it, that I am 
miserable, wretched, blind, and naked: and will he receive 
such a creature? Thus come, oh inquiring soul; this is the 
best frame thou canst come to thy Redeemer in. Come thus, 
and thou shalt find acceptance. Art thou unworthy? Come 
and tell the Mediator. Let him know thy wants; tell him of 
thy desires; give up all into his hands, and plead his own 
free gracious promise, that "he that comes to him he will in 
no wise cast out." John vi. 37. This is to come aright, this 
is the temper, the spirit of the Gospel; and be assured thou 
shalt meet with a hearty welcome. Jesus will take thee 
into his bosom; open all his heart to thee; give thee his 
presence here, and make thee eternally happy with himself 
in the mansions above. Thy unworthincss shall be no ob- 
struction; thy crimson sins shall be all washed away; Jesus 
gives all his blessings freely, he gives them to the most un- 
worthy. 

21 



242 CASES OF CONSCIENCE. 

2. I would address myself to the Christian who is afraid 
he never came to the Redeemer aright. Thou art calling 
this in question; let me ask thee, How was it with thy soul, 
when thou gavest up thyself to Jesus? Wast thou not hum- 
ble? Didst thou not come confessing thy sins, lamenting 
over them; renouncing x *hy righteousness, thy Delilahs, and 
giving thyself up wholly to Jesus? Didst thou make any 
reserve? Didst thou not take the Redeemer in all his cha- 
racters and say, Lord, take my heart, take all I have; not only 
save me from hell, but sanctify me; do with me, and by me, 
and in me, what will be most for thy glory? Was not this 
the case? Let conscience speak, for to that I appeal, and that 
must give its witness to what I have said. Yea, oh humble 
Christian, thou didst come aright to Christ. God has given 
thee saving faith in the Redeemer. Go on with cheerfulnesss; 
thou hast most assuredly an interest in Jesus Christ, and hea- 
ven will infallibly be thine. 

3. I would address myself to the hypocrite and empty pro- 
fessor upon this question. And it is plain that you have no 
more than a name to live. Your hopes of eternal life are ab- 
solutely vain, and "you are yet in the gall of bitterness and 
in the bond of iniquity." You profess to believe, indeed, that 
Jesus is the Saviour, but have you ever savingly closed with 
him? Did you ever see your nakedness, misery, and poverty, 
the all-sufficiency of Jesus Christ, and thus come to him for 
salvation? Were your hearts ever made willing to receive 
him in all his characters? And have you made a full and- 
unreserved surrender of yourselves to Jesus? Let conscience 
act but a faithful part, and it will witness against you. To 
what purpose is it for you to entertain hopes of eternal life 
then? If you are strangers to Christ, you are in the most 
awful state, being under the wrath of God. Oh, do not de- 
ceive yourselves with the expectations of an everlasting in- 
heritance, and yet have no more than a mere form of godli- 
ness. Examine yourselves, and you will find you are stran- 
gers to that frame that has been described. You know no- 
thing savingly of Jesus Christ, and therefore have no interest 
in him. 

Lastly, How much they are mistaken who are ready to con- 
clude they have not a work of grace, because they never have 
felt those legal terrors others have, they never appeared under 
such degrees of humiliation as many have discovered. The 
Christian is often complaining of an unhumbled soul. He is 
afraid he has not seen enough of sin; he begs to have a deep- 
er sense of it. He sees others full of contrition, their hearts 
deeply impressed with a view of it; but his heart is frozen, 



cases or CONSCIENCE. 243 

dead, and stupid; he cannot mourn as some do; and, there- 
fore, he fears he has not that real humiliation, which is a ne- 
cessary evidence of the grace of Grod. In this thou art great- 
ly mistaken; hast thou seen so much of sin, as to fill thee 
with desires after, and to make thee willing, heartily willing, 
to receive Jesus Christ in all his characters, and cast thy soul 
upon him? Thy convictions then are saving; thy humilia- 
tion is real; and thy state is happy. Ever remember for your 
direction and satisfaction, the great question is not, whether 
you have been under such and such legal terrors or not;— 
whether you have discovered such and such degrees of hu- 
miliation; but whether you have seen sin in such a light as 
to make you humbly, willingly, and thankfully accept of the 
Saviour, and give up yourselves to him. If so, you have been 
enabled to come aright to Jesus Christ, and have savingly 
closed with him. 



CASE XXVIII. 

A person has had a religious education, and cannot remember any 
time or place, when and where God first wrought upon his soul; 
what judgment must he form of his state, and what methods must 
he take to be satisfied that he is a child of Grod? 

This is a question that is suitable to the case of many of 
God's dear children, and what occasions innumerable fears 
and doubts; sadly breaks in upon the peace of their souls, 
and leads them into that frame that dishonours Grod. When 
the Christian has been hearing the converted sinner represent- 
ing the time and circumstances of his conversion; how Grod 
awakened him to a sense of sin, humbled his proud heart, and 
brought him to the feet of the Redeemer. When he has been 
hearing a servant of Christ representing the early discove- 
ries Grod was pleased to make to him of his wretched condi- 
tion, and how in the bloom of life he was brought to give 
himself up to a divine Saviour: when the Christian hears these 
and others pointing out most circumstantially the manner 
of their being brought to Christ, he goes away under great 
discouragements, and opens his heart in the following man- 
ner. "See, oh my soul, how it has been with others! hear 
the account they have to give. Their conversion has been 
evident to themselves and others; and had I really received 
the grace of Grod, should I not remember some of the circum- 
stances of that happy moment? It is true, I have been sober 



244 CASES OP CONSCIENCE. 

from my youth, and am not chargeable with any gross immo- 
ralities; my conversion could not, therefore, be so visible as 
that of the open and profane sinner, yet there is a great dif- 
ference between mere morality and grace; and if a good work 
is begun in me, whenever it was, the change was great; and 
must I not remember some of the happy circumstances? 
Have I not reason to fear, that all my religion is nothing 
more than the effect of education and example? Will not the 
instructions of a parent, will not the daily observance of the 
regular exercises of religion in a family have a great influence 
to till the mind with awe, guard a person against outward im- 
moralities, and be a spur to the discharge of some of the du- 
ties of religion, even so much as to appear as a real Christian? 
And may not this be my case? What reason have I to draw 
a different conclusion? What must I do in my present pain- 
ful dilemma? What method must I take to get satisfaction 
in a point of such vast importance? In fine, what must I 
call myself? Am I a child of God, or am I only an almost 
Christian, a Christian by force of education?" I grant thee, 
oh timorous soul, something of this is awfully true. A per- 
son may be carried to some considerable lengths in the pro- 
fession of religion through the influence of an education, 
and especially the daily example and instructions of an affec- 
tionate parent or guardian, whilst they are present; but when 
they are gone, and temptations begin to present themselves 
in all their force, the person may throw off all restraint, and 
no longer appear the Christian. Thus " Joash did that which 
was right in the sight of the Lord, all the days of Jehoiada, 
but when he was dead, he fell into idolatry." 2 Chron. xxiv. 
1 — 17. This is, too often the case: the children of godly 
persons sometimes turn the greatest apostates, and from a 
strict profession run the greatest lengths in infidelity. These 
things are often stumbling to the humble Christian, who can- 
not remember the time and circumstances of his conversion, 
and he is ready to fear, that he is no more than an outward 
professor, and shall one day absolutely fall, and make it appear 
that he never received the grace of G-od in truth. Having 
thus then represented thy case, thy doubts and difficulties, I 
would answer the question in the following manner. 

1. Do not hastily conclude, that thou art a stranger to a 
work of grace. It is enough to make us fear that we are al- 
most Christians, to say we cannot remember the time when 
God first brought us to Christ, and what methods he took to 
do it. This will appear, if we consider the three following 
things. 



CASES OF CONSCIENCE. 245 

1. A remembrance of our conversion is no mark of grace. 
A real mark of grace is of the same nature with grace itself; 
therefore, there cannot be a mark of grace, but there must bo 
grace itself. For instance, love to Jesus Christ is a mark of 
grace, a real, a genuine mark, because it is the very actings of 
grace itself; or it is that habit of grace implanted in the soul 
brought into exercise. Therefore, wherever there is love to 
Christ, it is a certain and undoubted evidence, that a real 
saving work is begun in such a soul. But it cannot be said so 
of our remembrance of the circumstances of our conversion. , 
If this was a mark of grace, then those that could not remem- 
ber their first awakenings and closing with Christ, must con- 
clude they are yet strangers to the grace of God. So that 
remembrance of conversion is no real mark of it; for if so, 
how many thousands must be deemed only outward professors, 
who give all the real evidences of a saving acquaintance with 
Jesus Christ'/ Many are sitting at the right hand of Jesus, 
and sweetly singing the song of Moses and the Lamb, who, 
whilst here, could never remember the time when God first 
implanted a principle of spiritual life in their souls. Yea, may 
I not say there are many of the most eminent of God's saints, 
who, like stars of the first magnitude, shone with a peculiar 
lustre, and yet were at a loss in this particular point. Thus, 
if you are ready to look upon a remembrance of your con- 
version as necessary to determine you Christians, you are un- 
der a great mistake; and this will be a means to fill you with 
perpetual anxiety, and so unfit you for that cheerful conver- 
sation and discharge of duties which is suitable to the Chris- 
tian character. You have no warrant from Scripture for 
such a conclusion, but the unhappiness is, we make marks of 
grace, and then examine ourselves by them; and if we find 
them not, immediately conclude we are no better than hypo- 
crites, though at the same time we have no foundation from 
the word of G-od for such a conclusion. 

2. Many are sanctified from the womb, or so early, that 
they cannot remember when the Spirit first began his work 
in them. Jeremiah seems to be such a person, chap. i. 5. 
" Before I formed thee in the belly I knew thee, and before 
thou earnest forth out of the womb, I sanctified thee." 
Though the word sanctify may signify (set apart) and that 
God designed him for the work he afterwards employed him 
in, yet the other sense may not be excluded, Wo cannot, 
we dare not say it is impossible for Cod to sanctify a babe; 
though we cannot comprehend how it can be done, yet all 
things are possible with God. lie can and does do it, else our 

21* 



246 cases or conscience. 

dying infants must be in melancholy circumstances. They 
come into the world, destitute of grace, or considered as the 
children of the first Adam, they have lost their divine image; 
and this must be restored, that they may be fitted for the 
everlasting enjoyment of God. And if dying infants are 
sanctified, why may not the living ones? It is equally possible 
with God, the one as the other. Samuel appears to bo one 
of those that were sanctified so early, 1 Sam. i. 2, and many 
instances almost every age has produced, of children in their 
most tender years discovering a love to God, and an esteem 
for^acred things. And this has been chiefly amongst the 
children of God's people. He has put an honour upon his 
saints, and has early fulfilled his promise to their seed. 
Thus then you may have been early sanctified, yea, so early 
sanctified, that it is impossible for you to remember the work; 
and would you conclude yourselves hypocrites, or only almost 
Christians, because you cannot point out the time of your con- 
version? Perhaps as far as you can look back, you can remem- 
ber that your minds were in a great measure under the same 
impressions they now are; and this seems to be a happy inti- 
mation, that God was pleased early to sanctify you, so that you 
arc absolutely incapable of remembering the happy moment. 
Be not discouraged then, because you cannot speak of your 
first convictions, and tell how the Spirit brought you to Jesus; 
nor say that a saving work has never been wrought in you; 
you would hereby be limiting an infinitely wise and gracious 
God, and so act unsuitably to the obligations he has laid you 
under to him. 

3. Grace is often insensibly and imperceptibly infused into 
the hearts of those who have had a religious education. The 
change is so gradual, or so easy, that it is scarcely to be distin- 
guished. The Christian cannot point out the first movings of 
his heart; he cannot remember any extraordinary impressions. 
There is nothing of Mount Sinai attending the change; no 
thunders of the law; no alarms of conscience. The work is 
done in a moment; the heart is opened as it were with the 
turn of a key; a saving change is made, and yet the person 
perceives it not, but appears the same. Some can as soon 
lose a sense of their existence, as they can forget that impor- 
tant season when God suddenly struck them with the most 
awful convictions, and filled them with all the terrors of Sinai. 
Their conversion was visible and remarkable, whilst others 
have been as effectually brought to Jesus, but it has been with 
the utmost silence; the Spirit came with a still but powerful 
yoice, called them to the Redeemer, and changed the natural 



CASES OF CONSCIENCE. 247 

bent of their hearts, and they are not aware of it. No wonder 
the swearer, the blasphemer, or profane person, remembers 
the particular steps God took with him. But here one ap- 
pears the same he ever was. lie has been taught to pray 
from a child, to read the Scriptures, and to attend divine or- 
dinances; he has been all along habituated to good conversa- 
tion, and he knows not when he first began to relish these 
sacred things. Saul's conversion was remarkable; Acts ix. 
but when Samuel's was^_ whether he was sanctified in infancy, 
or the work was begun after the dawnings of reason, was 
difficult for him, and those that knew him, to determine, as 
he had been always habituated to religious exercises. 

It is probable, that those who cannot remember the time of 
their being brought to God, were wrought upon in their ten- 
der years, when, through the unripeness of their judgments, 
they were incapable of distinguishing what was a real work 
of grace: the work being then actually begun, gradually and 
insensibly discovers itself in their after life, and they often 
become shining Christians, without being able to give an 
account of their being brought to the Redeemer. Thus, oh 
soul, these considerations are sufficient to guard thee against 
those rash conclusions thou art sometimes ready to make, 
that thou art no Christian, because thou canst not remember 
the time and circumstances of thy conversation. God may 
have sanctified thee from the womb, or so early and so gra- 
dually led thee into a real experience of the divine life, that 
it is impossible for thee to point it out. Be not discouraged 
therefore; neither give way to unbelief, because thou art dis- 
honouring God hereby, and mayest provoke him to withhold 
from thee those sweet tokens of his presence, which would 
fill thy soul with divine consolation. So much negatively. 

II. Examine yourselves by those things that tend to give 
you satisfaction in this important matter, and that come 
within your reach. Thus, 

1. Look into what you have experienced. That you have 
had some experience of the things of God in those duties to 
which you have been inured, I make not the least doubt. It 
will sufficiently appear upon examination. How has it been 
with you when approaching God in secret prayer? (for I take 
it for granted you attend to that.) What has been your frame 
of soul, the workings of your minds, when under hearing the 
word? How have you been in meditation, and in the various 
duties in which you have from time to time been engaged? 
Have you gone one continued round in a dull and lifeless 
manner, without having any real sense or experience of the 



248 cases or conscience. 

workings of divine grace? Have your natural affections been 
moved, but not with a sense and real view of spiritual objects? 
Rather have you not found your souls differently impressed, 
and in different frames at times? When Jesus has been re- 
presented in his various important characters, have you not 
found sometimes your souls melted in some measure with his 
love, your hearts filled with desires after him, and with a high 
esteem of him? "When sin has been represented in all its 
odiousness, our natural depravity, our weakness and great 
unworthiness, have you not at times been humbled, seen 
yourselves vile, and been filled with self-abhorrence? Have 
you not found your hearts filled with hatred of sin; have 
you not mourned over it, and begged to be delivered from 
it? Have you not found those hearts, those spiritual evils 
which all God's people so much complain of, viz.: spiritual 
pride, workings of corruption, and distractions in duty, cold- 
ness and formality, &c? And have you not complained of 
these, and lamented over them before God in secret? Once 
more, have you not, when in your closets, when none have 
been witness but God, have you not there sometimes found 
meltings of soul, when mourning over your sins? Have you 
not, so for as you know yourselves, given up yourselves to 
Jesus without reserve, in the most solemn manner, to be 
justified, sanctified, governed, and saved by him? Have you 
not found a willingness to be his, viewed and received him 
as your all, found a subjection of soul to him, renounced all 
that stood in competition with him? And did you not take 
him with his cross, with all his difficulties, and give up your- 
selves wholly to his conduct and disposal? Thus look into 
what you have experienced. 

2. Examine the present state of your soul. How is it with 
you now? Have you lost all sense of the things of God, or 
do you still retain the same sentiments of them, and experi- 
ence the same at times as you did? Examine not whether 
you find any remains of coldness; be not discouraged if you 
find your hearts sometimes seized with a sudden benumbed- 
ness: this is the case with all Christians at times. But in- 
quire into the following particulars. 

What are your views of sin? Does it appear the same it 
did? Do you look upon sin in general, or upon any particular 
sin, in a favourable light? Do you secretly hug it in your 
bosom, and roll it as a sweet morsel under your tongue? Or 
does it appear full of deformity, and do you find your soul 
filled with detestation of it, and do you desire to have all the 
faculties of your mind delivered from it. 



CASES OP CONSCIENCE. 249 

What views have you, my friend, of yourself? Are you 
elated with pride, from an apprehension of some peculiar ex- 
cellencies you are possessed of? Are you puffed up, Phari- 
see, like, because you have not been guilty" of public sins as 
others? Do you think yourself to be something, when you 
are really nothing? Or do you appear vile and detestable, 
notwithstanding you are not chargeable with outward immo- 
ralities? Are you sensible of the sad depravity of your 
nature? Are you crying out of the badness, uncleanness, 
wickedness of your hearts? Do you loathe and abhor your- 
self when you take a view of an infinitely holy Grod, and of 
Iris righteous and holy law? Have you no righteousness 
to mention before Grod, but it is all as filthy rags, and as an 
unclean thing? Do you appear every way unworthy of the 
divine notice? 

What views and thoughts have you of Christ? Did he 
once appear amiable to you, and does he not now? Or cannot 
you view him, or think of him with any degree of pleasure? 
What think you of him as Grod? Is that an amiable cha- 
racter, and do you see the necessity df it to render him a com- 
plete Saviour? How does he appear as man, hanging as a 
sacrifice upon the cross, under all the evidences of divine 
wrath, and exposed to all the cruelties and reproaches of 
man? Is he a stumbling block to you as he was to the Jews, 
and do you esteem the doctrine of his cross to be full of ab- 
surdity? Rather do you not view this mystery of godliness, 
u Grod manifested in the flesh, " as the peculiar glory of the 
Christian religion, and are not you often struck with the love 
of the great Mediator? How does Christ appear in his va- 
rious mediatorial characters? Is he all over lovely, as a king 
as well as a priest? Do you find a willingness to be his sub- 
ject, to follow him through life, and to live in his presence above, 
and to sing his praise forever? Do you not value the enjoy- 
ment of Christ above all sublunary things? Cannot you say, 
(so far as you know your heart,) a Lord, whom have I in 
heaven but thee? and there is none upon earth I desire besides 
thee," Psalm lxxiii. 25. If thou art my portion, I have 
enough. In fine, is Christ the foundation of your hopes of 
eternal life? Do you not build your everlasting all upon 
^him, and daily commit your soul to him to be saved by him? 

Again, what is your general conduct? Here remember 
the inquiry is not to be, whether you have been, or arc guilty 
of any particular slips and falls; as man's state is not to be 
determined by one or two particular acts, but by the general 
bent and tendency of his life. Is sin then in general the 



250 CASES OF CONSCIENCE. 

object of your pursuit? or, are you seeking after a growing 
conformity to Jesus? Are the commandments of the Lord 
grievous, or do you see a beauty in every part of God's law, 
and are you concerned to walk in daily obedience to it? Is 
holiness your aim, your happiness? Are you watchful over 
your heart, and against whatever has a tendency to lead you 
from God? 

How are you in your closet? You doubtless find formality 
and indifference there. But are you not enabled to complain 
over all done there? Do not you tell God of your corrup- 
tions, bewail over your sins, and beg for pardoning mercy 
and sanctifying grace? Do you not find your soul sometimes 
ashamed before God under a sense of your ingratitude, and 
melting into godly sorrow? Do not you seem sometimes to 
be quite disinterested in the surrender of yourself to Jesus, 
and do not you find in your soul longings after him, and that 
world where you shall perfectly love and eternally praise 
him? 

How is it with you in the house of God? Dull and lifeless, 
I doubt not, too often; your heart is wandering from God, and 
you appear to be quite insensible. Yet do not you go in ge- 
neral to meet with God? Are you not humbled at your care- 
less attention? Do not you often call upon your wandering 
heart to return and give attention? Do not you desire to 
be spiritually affected with what you hear? Do not you 
mourn when you meet not with Jesus, and is not your soul 
all life, all zeal and love, all humility and joy, when Jesus 
gives you his presence, or the Spirit breathes upon your dry 
bones ? 

Thus, my dear friend, inquire into the present state and 
frame of your soul, if you would know what judgment to 
form of yourself. And further to help you, 

3. Examine what your resolutions are. Is it your purpose 
and resolution, through divine grace, to hold on your way, 
and be faithful unto death? Are you sensible of your weak- 
ness, but is it your determination in a dependence upon the 
mighty Redeemer, to continue praying and waiting, and using 
all the means God has appointed to carry on the work of grace 
in the heart? You must be apprehensive of many difficulties 
in the Christian race; and is the prospect discouraging, are 
you not willing to submit to reproaches, and whatever you 
may be called to for Christ's sake? You may be afraid of your 
not enduring to the end; that you shall sink long before you 
have the haven in prospect; but does not this fear arise 
from a sense of your weakness; your enemy's power and 



CASES OF CONSCIENCE. 251 

craftiness, and not from any present doubt about your willing- 
ness to follow Jesus till death? In fine, do you. resolve 
through grace to leave yourself in the hands of the Redeemer, 
together with all your concerns, following him in all duties 
through the various parts of life, desiring to honour his name, 
adorn his doctrine, grow into his image, and glorify him both 
living and dying? Thus these are some of the necessary in- 
quiries to be made if you would know what conclusion to 
draw concerning your state. 

III. A third direction I would give you is this. If upon 
examination you have reason to hope your heart can give some 
satisfactory answer to the above questions, draw a favourable 
conclusion concerning your state, admire the grace of God in 
giving you a real experience of the Spirit's work, and go on 
your way rejoicing. I doubt not. your being able through 
grace to answer the above inquiries. Methinks I see you, in 
your retired moments, looking over these various heads of 
examination, and hear you breaking out in some such manner 
as this: "'Tis true, oh my soul, I cannot remember the time 
and circumstances of my conversion* but have I had no ex- 
perience of the operations of the Spirit on my heart in duties 
and ordinances? See, have I not been at times melted, raised, 
quickened and humbled? And what is it has moved me? 
Was it not a view of my sins, my ingratitude; a view of the 
love of Jesus, or some spiritual truth brought home to my 
heart? And have I not, if my heart does not deceive me, 
chosen Jesus for my Saviour, his G-ospel for my rule, his 
people for my companions, and his salvation for my best por- 
tion? And how is it with me now? Am I grown weary of 
the ways of Grod? Dost thou repent, oh my soul, thy choice 
of Jesus? Is he not still amiable? What mean those secret 
longings after him, that concern to honour him, that fear of 
offending him? Are not these tokens of love? Oh does he 
not appear precious in all his characters? I cannot do 
without him. I must have an interest in him. How is it, 
oh my soul, as to sin? Dost thou really love it? Why then 
dost thou secretly mourn over it? Why desire to be divert- 
ed from it? Why art thou filled with self-abhorrence? Why 
appcarest thou so vile? Does not this bespeak a hatred of 
sin, and some real humility? In fine, tell me, oh my soul, 
what is the foundation of thy hopes of eternal life? Is it 
not Christ? Dost thou not desire to be made holy? to take 
Christ as king as well as priest? What is thy purpose 
and resolution? Is it not through grace to cleave to Christ. 
in faith and humble obedience till death? Dost thou do- 



252 CASES OP CONSCIENCE. 

ceive me, oil my wicked heart, in these important affairs? 
Am I mistaken? Surely I am not. I hope I find it as I have 
represented." 

Thus, oh humble soul, I am persuaded it is with thee: 
and surely this is an evidence of grace. What can I call thee 
but a Christian? What canst thou conclude thou art but a 
child of God? Was it ever known in any age of the world, 
that a good education taught a person really to hate sin and 
love Jesus Christ? Can any thing short of the influences 
of the Spirit conquer the enmity of our hearts, and make 
us willing to submit to, and close in with the Redeemer? 
Was it ever known that a hypocrite could heartily join with 
the apostle, and adopt his language in the seventh chapter to 
the Romans? But is not this thy case? What canst thou 
then be but a Christian indeed? Hatred of, and desire of 
deliverance from, all sin, even heart sins, and a love to our 
Lord Jesus Christ, will remain, as long as the world conti- 
nues, standing and incontestable evidences of an interest in 
Jesus, and an acquaintance with him. Canst thou not remem- 
ber when God made the change? Let not that discourage 
thee: it is of no great importance. Rejoice that thine eyes 
are opened, and maintain and keep up a prevailing hope 'of 
spiritual and eternal blessings. Let not others' experiences 
stagger thee, oh humble soul; but rejoice in, and adore the 
infinite grace of God to thee. Be often viewing with admi- 
ration the grace of God in giving thee a religious education 
and impressing thy mind with so early a sense of divine 
things ; and be often reasoning with thyself in some such 
manner as this: — " Why should I question my experience of 
the grace of God, oh my soul, because I cannot point out the 
time when the change was made ? Surely I will not give up 
my hopes. What, though I cannot call to mind the happy 
moment when God sent his Spirit into my heart, may I not 
be a real Christian for all this ? To deny it, would be to 
limit the grace and power of God, to dictate to infinite wis- 
dom, to run myself into difficulties, to lay a foundation for 
continual uneasiness, and to unfit myself for the cheerful 
discharge of those various duties which are incumbent upon 
me. Let me therefore rejoice in the Lord, and not let go 
my confidence, which hath great recompense of reward. I 
hope I love Jesus; I would love him more: and can I love 
him and not be a Christian? Oh return unto thy rest, oh my 
soul, for the Lord hath dealt bountifully with thee." Thus 
go on thy way rejoicing. I would give one direction more. 

IV. If you cannot receive satisfaction from any of the above 



CASES OF CONSCIENCE. 253 

inquiries, but are still in the dark, then come and throw your- 
selves at the feet of Jesus, leave your souls with him, and rest 
upon him for salvation. We may examine ourselves at some 
seasons without any advantage. Our souls being in the dark, 
we may not be able to see any thing in us that looks like the 
work of Grod, or we may be afraid of drawing a wrong con- 
clusion. Is this the case with thee, soul? Hast thou ex- 
amined thyself, and canst thou not receive that satisfaction 
which thou wouldst desire? Art thou still dubious about thy 
real character? Do not be discouraged; but go to Jesus, and 
throw thyself at his feet as a naked, guilty sinner. Commit 
thy soul into his hands, and determine to rest there. Say — 
" Lord, I dare not conclude I am a child of Grod; but I would 
come to thee; I see no other refuge but thee. I am lost if 
thou takest me not under thy wing; oh, here I am a guilty, 
polluted unworthy creature, pardon me, sanctify, cleanse 
me. I dare not say I have believed in thee; but if I have 
been acting the hypocrite, yet, Lord, I would venture to 
come; I ain within that gracious promise, which is a promise 
of thine own, John vi. 37; 'Hirn that cometh to me I will in 
no wise cast out/ Lord, I would lie at thy feet, I would rest 
entirely upon thee, and leave myself with thee, to be dis- 
posed of as shall seem most convenient to thee." 

This is a noble resolution, a noble act of faith; when the 
soul is in doubt about his state, under distressing fears, to go 
and throw himself upon Jesus, and say, Lord, here I will lie 
at thy feet, if I perish, I will perish there. Oh timorous 
soul, go thou and do likewise. This honours Christ, is a 
means of bringing peace to the soul, and fits for the discharge 
of duty. If this is thy resolution, it is a sign thou hast re- 
ceived the grace of Grod in truth; take it as a token for good 
that thou art a child of Grod: go on, therefore, trusting and 
waiting, and in God's own time, when he sees it most for his 
glory, he will arise and shine upon his work in thy heart, 
and give thee "the Spirit of adoption crying, Abba Father." 

Thus I have freely attempted to answer thy case, oh hum- 
ble soul, and direct thee what to do under the various diffi- 
culties that surround thee. I shall now close with two or 
three reflections. 

1. Hence we learn how unsuitably we act when we make 
our own or others' experiences a standard. One has been 
brought early to Christ, and he is uneasy because his conver- 
sion is not so visible as that of others. Another has been 
brought to Jesus at an advanced age; he is afraid the work is 
not right, or that he shall never meet with acceptance, be- 
22 



254 CASES OF CONSCIENCE. 

cause he was not enabled to give himself up to his Redeemer 
in youth. Some have been under great terrors, awful awa- 
kenings at conversion; these are ready to expect that others 
should meet with the same; or else they question the reali- 
ty of a work of grace; because their souls were not melted 
down with the love of Christ. Others have been drawn by 
love, the doctrines of Divine grace have like dew gently 
fallen upon their souls, and been made effectual to produce 
a saving change without any inward terror. These are afraid 
the work is not right, because they have been strangers to 
striking convictions of sin, &c. Thus each in his turn is un- 
easy; and for confining an infinitely gracious God to a par- 
ticular method in beginning and carrying on his work in the 
soul. How unjustifiable is this conduct, as well as weak 
and ungrateful ! Shall he not take what method he pleases? 
And can he not as effectually do it by one as by another? 
However the work is done, rejoice that you are brought to 
Jesus, and do not set up your own experience as a standard 
for others, or another's as a standard for you. 

2. In our examination of ourselves, we should not lay such 
a stress upon the time and circumstances of our conversion, 
but examine ourselves by the real marks and evidences of 
grace. It is happy, indeed, if we can remember the time of 
our espousals, and view the various steps of our conversion, 
but all cannot do it. The surest way is to examine ourselves 
by the marks of grace. And here we should confine ourselves 
to those that are true scripture marks, and not make marks 
of our own, which are really no marks, and so be led into dan- 
gerous mistakes. 

3. How awful it is if there are any of us who have not yet 
been savingly brought to Christ! Awful is thy case, oh formal 
hypocrite, whatever thy hopes are of an eternal world; thou 
art resting upon an outward profession, and art destitute of all 
saving grace. Awful is your case, ye children of God's people, 
who are enemies to Jesus Christ, and have not yet felt an al- 
mighty power changing your hearts, and bringing you to an 
obedience to the Redeemer. Your privileges will rise up 
against you at the judgment, and aggravate your misery, 
unless you close with Jesus. But doubly awful is your case; 
you, who have almost spent your days, and yet can give no 
evidences of a work of grace in your hearts! You are just 
come to the end of your race, and yet strangers to Christ! 
A few days may put a period to your existence here, and yet 
no real concern for your souls ! Oh that the Spirit of God may 
lead us all effectually to Jesus Christ, that we may believe 
on him to the everlasting salvation of our souls. 



CASES OF CONSCIENCE. 255 



CASE XXIX. 

A. young person who has had a religious education, and gave his 
parents promising hope of a work of grace in his heart, and after 
this threw aside all his religion, and gave himself over to many 
known sins, but has of late been enabled to refrain from those 
sins, thinks he hates sin as sin, and attends constantly with de- 
light on public worship, prayer, reading, meditation, &c. desires 
to know whether this is restraining grace only, or saving grace; 
and begs advice and instruction in a matter of so great importance. 

Of all things those that relate to our everlasting happiness 
are of the greatest moment, lie with the greatest weight upon 
the mind, and fill the awakened humble soul either with a pain- 
ful anxiety, or a divine satisfaction, according to the frame he 
is in, or the point of view in which they appear to him. No 
wonder we find a soul so solicitous after salvation, or so par- 
ticularly concerned to know whether what he has experienced 
is the work of the Spirit. His everlasting all is at stake, and 
he cannot but be anxious to know whether it is secure. He 
has a deep sense of the worth of his immortal soul, of the 
awful ness of a mistake as to its vast concerns, and cannot, there- 
fore, be satisfied till he has some reason to hope he has an in- 
terest in Jesus, and a real acquaintance with the divine life. 

This I apprehend to be your case, my dear young friend, 
who have sent in the above question. You once gave your 
affectionate parents great hopes of your future appearance. 
Your tender mind seemed to be under some particular im- 
pressions concerning the excellency and importance of religion. 
You attended, in some measure, to the instructions of your 
fond indulgent parents, who were rejoicing at the amiable 
prospect that appeared of your serious spirit, and admiring, 
perhaps, divine grace for this important addition to their hap- 
piness. Had God cut you off in those early days, how cheer- 
fully would your friends have submitted to the stroke, and fol- 
lowed you to the grave without one single doubt of your ever- 
lasting felicity. But see the uncertainty of all earthly depen- 
dencies; whilst they are taking the satisfaction arising from 
such a view of things, behold a sudden alteration appears in 
the temper and conduct of their beloved son, damps their 
ioys at once, and darkens every agreeable prospect. Some- 
thing or other turns up to give a turn to his mind. He quits 
his character as a Christian, and commences that of an apos- 
tate. He stifles all his convictions, he gives a loose to every 
criminal inclination; his corruptions begin now in good ear- 
nest to rise in his heart, destroy all the effects of a good edu- 



256 CASES OF CONSCIENCE. 

cation, and the unhappy youth is hurried with the utmost 
impetuosity from one act of sin to another, without so much 
as thinking what the consequences will be. Was not this in 
some measure the case with you, my friend? Methinks I see 
you eager to get rid of every religious impression, and drowning 
all thoughts of a future world by the intoxicating pleasures 
of sin. Satan now takes every method he can to secure you 
in his possession. Fearing lest the chains are not strong enough 
by which you are held, he labours to add strength to them. 
Pie prompts you to desert all your first principles, teaches you 
to think slightly of every important duty in religion, stirs up 
your inclinations to sinful enjoyments, and persuades you 
that they alone can give you the truest happiness. 

Thus you are bidding a farewell to God and a religious life, 
and hastening on to the regions of everlasting destruction; 
when, behold!' the kind Mediator, who I hope enrolled your 
name amongst his people's in the book of life, sees you, steps 
in to your relief, saves you from everlasting ruin, and says, 
Father, this is a chosen vessel, behold his name in the ever- 
lasting roll, see it in the sacred records of eternity; I have 
purchased him with my own blood; say therefore unto him, 
live. The command, the ever glorious command is given: 
and see the Spirit comes, sets the broad seal of heaven upon 
thee, turns the strong man armed out of his possession, and 
brings thee out of thy dreadful captivity. 

And what is now the consequence? Thou art struck with 
admiration: the new creature begins to move; thou art no 
longer a chained captive, the triumph of Satan. The union 
is broke between sin and thy heart, and it no longer appears 
the charming object it once did. Now thou art humbled, 
filled with self-abhorrence, with hatred of all thy sins, and 
beginnest to find a relish for those duties thou wast brought 
up to, but hast sadly neglected. Now salvation is thy grand 
concern; eternity appears full of importance; thy soul a jewel 
of unspeakable value, and what wouldst thou not give for an 
interest in the Redeemer? But now things look dark; nothing 
so desirable as being a Christian indeed; but thou art afraid 
this is not thy happy case. Thou lookest back to the time 
when thy parents entertained hppes of thee, but thou hast 
sadly fallen since, and now art afraid the present alteration is 
only owing to restraining grace; that it is only some revival 
of early convictions, and that thou shalt again fall into a 
course of sin, and make it appear that thou art an absolute 
stranger to the grace of God. I doubt not but all the circum- 
stances of thy early hopes, and of thy sad apostacy, crowd into 



CASES OF CONSCIENCE. 257 

thy mind, and greatly discourage thee from entertaining the 
happy thought that G-od has now begun a saving work in thy 
soul. Thou art giving some comfortable evidences of such a 
work, in a hatred of sin, and a relish for, and delight in, the 
great duties of religion, but thou art afraid to look upon these 
as evidences in thee; afraid lest thy heart should again de- 
ceive thee. Oh, couldst thou but be satisfied that thou art a 
new-born creature, what an ease would it be to thy burdened 
mind! how would thy soul rejoice and exult, and admire the 
grace that made the change! But, alas, this is a matter in 
dispute: therefore thou art desirous of knowing what judg- 
ment thou must form of things in their present situation, and 
what methods thou must pursue to get satisfaction. 

This, I apprehend, my dear young friend, is thy case in 
general. And now, with the tenderness and affection of a 
brother, and the faithfulness of a minister, I would attempt 
to answer it. And here are three things which lie upon your 
mind, and which make up the difficulties in your case. 

I. You are discouraged from a view of your early profession 
and your apostacy, lest your present change should not be 
saving. 

II. You want to know whether a hatred of sin, or a delight 
in the duties of religion are the effects of restraining or renew- 
ing grace. And, 

III. Upon determining these points, you would know what 
is your duty. I would attend to each of these. 

1. Let us consider the discouragement that arises from a 
view of your early profession and your apostacy, lest your 
present change should not be saving. Now how does your 
mind work upon this view? Do not things appear to you in 
some such light as this, and are you not led to reason in the 
following manner? " See, oh my soul, I once made a flourish- 
ing profession. My parents began to hope I was really re- 
newed. I was had in some peculiar esteem, and had the re- 
putation of a Christian. But, alas! I soon apostatized, and 
became a mere withered branch. I ran into many known 
sins, stifled conscience, and deserted all my first principles, 
and made it fully appear that my heart had never been estab- 
lished with the grace of God. All my early religion, even 
that which gave my dear parents such encouraging hopes of 
me, was nothing more than the mere effect of education; and 
I did deceive my friends and myself then with a mere name, 
an empty show; and may I not be doing the same now? Is 
not such an apostacy a plain intimation to me, that I must not 
believe the most flourishing appearances again? May not my 



258 CASES OF CONSCIENCE. 

present profession only be a sudden fit of zeal occasioned by 
the remonstrances of conscience, which will soon be sup- 
pressed, and so my goodness appear but as the morning cloud 
and as the early dew which soon passeth away? Can I reason- 
ably expect, that after such a flagrant apostacy, after stifling 
so many clear convictions, flying in the face of so much good- 
ness, and abusing so many important privileges, that God 
would send his Spirit into my heart, conquer my enmity, and 
bring me effectually to Jesus? Is it not the greatest presump- 
tion in me to look upon any present appearance of religion as 
a real work of grace? For would God ever look favourably 
upon such a wicked apostate, such a vile ungrateful wretch 
as I am? Had I not been favoured with a religious education; 
had I not made so strict a profession, my sins would not have 
been attended with such aggravating circumstances. But I 
was a child of many prayers; saw daily a good example; re- 
ceived daily good instructions, found in some measure the 
influence of them, and entered apparently into the service of 
the Redeemer. And behold now I have since fallen, and 
have I any encouragement to hope then that God will visit 
my soul in mercy, and give me his salvation?" 

Such as these perhaps are some of your present thoughts, 
my dear young friend; and so every thing looks dark and 
discouraging around you, arising from a view of your former 
apostacy. Permit me to ask you a few questions and to of- 
fer you a few hints that may be a means of setting you right 
in this important affair. And do you apprehend God cannot, 
or that he will not bring such an apostate to himself? You 
cannot, I am persuaded, believe that he is not able to begin a 
real work of grace in your heart. For what is it omnipotence 
is not able to do? Has he never brought such a rebel as you 
to the feet of Jesus? Has he never melted such a heart as 
yours? What was Ephraim? He was favoured with a varie- 
ty of privileges, but he abused them all, and went on froward- 
ly in the way of his heart; God afflicted him; but he was like 
a bullock unaccustomed to the yoke, that kicked and flung, 
and could not tell how to brook the rod; yet sovereign Al- 
mighty grace turns his heart, melts his soul into godly sorrow, 
and he falls down at the footstool of God, smites upon his 
thigh, and sadly laments the sins of his youth. Jer. xxxi. 18, 
19. Thus can God bring you, my friend, to the Redeemer, 
however you have endeavoured to harden your heart against 
him. The religious appearance you once made, therefore, 
and the hopes you gave of a real work of grace, together with 
your sad apostacy, is no reason why your present convictions 



CASES OF CONSCIENCE. 259 

should not be saving, or why the work in your heart should 
not be real; therefore, let not this discourage your mind. 
But you will say, perhaps, your fears are that God will not 
come and quicken you after such affronts offered him, after 
such ingratitude. You have such a sense of your vileness 
that you dare not think he will manifest himself to such a 
wretch, and that, therefore, your present convictions will 
again wear off, and leave you as great a stranger to God as 
you were before. But remember, my friend, God does 
not think as we, nor does he act as we do. Isa. lv. 8, 9. Were 
he not to save the vile and the unworthy, he must save none. 
For though all are not public sinners, yet even those that ap- 
pear the most amiable to our eyes on account of a regular uni- 
form obedience, appear more detestable in their own c} r es, 
are ready to style themselves the chief of sinners, and adore 
infinite free grace in their salvation. Consider for your en- 
couragement God can not only pardon, but he can " abundant- 
ly pardon." Is. lv. 7. He made it abundantly evident in the 
conversion and salvation of Saul the Pharisee; who was a 
public enemy to Christ, an open blasphemer, a cruel persecu- 
tor of the churches, yet he obtained mercy, "that the grace 
of our Lord Jesus Christ might appear exceeding abundant." 
1 Tim. i. 13, 14. Some of the Corinthians were ranked 
amongst the chief sinners, such as whoremongers, adulterers, 
idolaters, drunkards, thieves, covetous, &c. 1 Cor. vi. 9, 10, 
11, and all this to discover the riches of the grace of God, 
and to show the encouragement that all sorts of sinners have 
to hope for pardon. There is abundance of grace in God to 
pass by innumerable sins, and there is an infinitely glorious 
righteousness in Jesus Christ to entitle the chief of sinners to 
eternal life. God's end in the salvation of sinners, is to 
glorify his grace; and this grace, therefore, triumphs over the 
greatest unworthiness. Are you afraid you are too great a 
sinner for God to save? Oh, make the trial. Put all your 
sins in one scale, and all the riches of divine grace in the 
other, and see which will overbalance. If you were to be 
saved by works, you would have reason to fear your ever 
reaching the everlasting mansions; but as you arc to be saved 
entirely by grace, remember, grace will stick at nothing to 
glorify itself. The more unworthy you are, the more glory 
will redound to divine grace in the salvation of so guilty a 
creature. 

Thus you have no reason to be discouraged, or to conclude 
tliat you have not now felt the renewing influences of the 
Holy Spirit, because you once made a profession, but fob. 



260 CASES OF CONSCIENCE. 

away. Many have stifled conviction after conviction, act- 
ed contrary to conscience, and every tie an,d engagement, 
and yet have at length been made the triumph of sove- 
reign distinguishing grace. You are not so much concern-* 
ed about what you have been, but what you are now, to in- 
quire into the present work of God upon you, and examine 
whether you can give any evidences of its being saving or 
not. And this leads me, 

IT. To consider, whether a hatred of sin as sin, and a de 
light in the duties of religion, such as hearing, reading, pray- 
er, meditation, &c. are the effects of restraining or renewing 
grace. Through restraining grace, or through the restraints 
God has put upon the mind, by the influence of an education 
or by the force of some convictions, a person may abstain 
from gross immoralities, and make some figure in the exter- 
nals of religion: nay, he may be brought in some measure to 
detest the one and be pleased with the other. Thus, when 
Eli-sha told Hazael of "the evil he would bring upon the child- 
ren of Israel; that their strong holds he would set on fire, 
their young men he would slay with the sword, and woulpl 
dash their children, and rip up their women with child," he 
said with a sort of resentment, "What! is thy servant a dog, 
that he should do this great thing?" 2 Kings viii. 12-, 13. 
Dost thou divest me of humanity, and make me appear as 
cruel and despicable as a brute beast, to imagine that I should 
be guilty of such detestable things? 

When children have heard their parents representing the 
odiousness of such and such sins, they may be prevailed upon 
to look upon them as abominable, and yet afterward be guilty 
o p . them. So, through being habituated to a course of duty, 
an unrenewed person may, with an apparent pleasure, attend 
the round, may hear, may read, may pray, and like the stony 
ground hearers, be sometimes filled with joy through the 
working of his natural affection. But all this comes far short 
of your experience, my young friend. For, 

I. You hate sin as sin. Now what does this signify? It 
supposes that you have not only seen the dreadful nature and 
destructive tendency of sin, but that you have seen its obli- 
quity; that it carries in it the greatest inconformity to the 
Divine nature, and consequently deprives the soul of its 
greatest beauty, and sets it at the greatest distance from God, 
the fountain of all excellency; that it carries in it the greatest 
ingratitude to God, whose goodness it highly abuses; that it 
unfits you for the great duties of religion, and has introduced 
into your soul the most hateful deformity. Having these 



CASES OF CONSCIENCE. 261 

views of it, you find it appear odious: your soul is filled with 
a detestation of it. You mourn over it; it appears burden- 
some to you; you cannot willingly indulge it as before; but 
you pray against it, are ashamed before God that you have 
been tso guilty of that which is so dishonourable and so 
hateful to him, and you desire above all things to be delivered 
from it. Is not this really the case, my friend? Are these 
the views you have of sin? These the workings of your 
mind upon it? Are you not filled with self-abhorrence on 
the account of sin's dwelling in you? Arc you not filled 
with shame at a view of your duties, because of sin's cleaving 
to them? Does not your heart appear loathsome because 
of sin? In fine, are you not vile and despicable in your own 
eyes, because sin has so much defiled you? Then you hato 
sin as sin, you hate sin really with all your heart; and what 
clearer evidence can you have of renewing grace than this? 
Is it possible for the force of convictions, or of education, to 
give you a real hatred of sin? Terrors may make the person 
resolve he will leave sin, and education may make a person 
believe that sin is odious; but he can never hate it, till he 
sees its odiousness by the light of the Spirit. When the 
Spirit takes possession of the heart, therefore, he leads the 
soul to a view of sin, so that he is covered with shame and 
confusion, and bursts into tears of ingenuous sorrow. Fear 
arises from a sense of guilt; shame from a view of the defor- 
mity of sin. There may be the first, and no work of grace 
in the heart; but the latter is the evidence of grace, and ne- 
cessarily supposes the implantation of it in the soul. Thus 
then, my young friend, I cannot but conclude, as you thus 
view, are ashamed of, and hate sin, that you are a new-born 
soul; have passed from death unto life, and are a Christian 
indeed. Did not Joseph give a full evidence of his real love 
to God, when under that strong temptation to adultery from 
Potiphar's wife, he said, "How can I do this great wicked- 
ness, and sin against God?" Gen. xxxix. 9. He did not hate 
the sin because it might expose him to the contempt of man, 
but because it was levelled against God; therefore he dare 
not, he cannot indulge it. Can I be so ungrateful to that God, 
whose goodness and mercy have so remarkably followed me? 
(Jan I act so inconsistently with my profession of, and my re- 
lation to him'? God forbid. I cannot be guilty of such base 
ingratitude. How clear an evidence was this of his real love 
to God, and interest in him ! Thus, when the apostle Paul 
complained of sin, mourned over it, and desired to be deli- 
vered from it, he gave an undoubted evidence of his having 
received the grace of God. Rom. vii. And thus your hating 



262 CASES OF CONSCIENCE. 

sin, as sin, my dear friend, cannot be the effect of restraining, 
but of renewing and converting grace. But, 

2. You take delight in attending upon public worship, 
rcading,meditation, prayer, &c. Wherever the grace of God 
is implanted, it teaches persons not only to hate sin, but to 
love holiness, and to pursue those means which have a pecu- 
liar tendency to make us holy. Persons indeed may attend 
regularly upon public worship, may read the Scriptures, may 
pray, &c, and yet be absolute strangers to the power of re- 
ligion; but when there is a delight in, and relish for these 
duties, it is an evidence of a saving change. And is this 
your case, my young friend? Have you any delight in these 
duties, any relish for them? Have you found your heart at 
times melted in them, through a view of spiritual truth? 
Has God met you, and communed with you? Have public 
ordinances been at times effectual to quicken your slothful 
soul, to warm you with desires after spiritual things? Have 
you found the word and eat it, and has it been the joy and 
rejoicing of your soul? Have you in reading the word found 
any quickenings, any truth set home to humble, convince, or 
enliven you? Has any part of the word been opened to 
you, and afforded you new light in your head, and life in your 
heart? Have you in prayer at times found your soul pos- 
sessed with some suitable sense of the perfections of God, 
humbled under a sense of sin, and stirred up with holy re- 
lentings, to plead with the penitent publican, "Lord, be mer- 
ciful to me a sinner? " Have you found your soul set at li- 
berty, brought even to God's seat, your mouth filled with argu- 
ments, and you enabled to plead and wrestle with him for 
spiritual blessings? Have you foun d the Spirit breathing upon 
your dry bones, melting your hard heart, and filling you 
with holy affection? Have you in meditation at times been 
raised with a view of spiritual objects, been humbled, com- 
forted, and quickened, got your affections in some measure 
disentangled from present enjoyments, and been enabled to 
view all sublunary things with a becoming indifference? All 
this cannot but give you a relish for these sacred duties, and 
fill you with uneasiness when you find it not thus with you. 
I doubt not but you are dull enough at times; it is not always 
that you find your affections raised, and your soul in this 
sweet, this delightful frame; you are often in the dark, and 
left in a great measure to a dull and lifeless frame. But this 
is matter of deep concern. This does not take off your 
relish for these important duties; you still prize them, make 
choice of them, or engage in them voluntarily, and desire to 
meet God in them. What can this then be but the effect of 



CASES OF CONSCIENCE. 263 

the grace of God in you? Time was when you could not bear 
to attend upon these duties; or else you attended in the most 
careless manner, and had not the glory of God and your ever- 
lasting interest in view. 

But now what draws you to the house of God? "What pre- 
vails upon you to pray, to read, to meditate? Is it not an 
experience of the presence of God in these duties, a relish 
for them, a desire after meeting with God in them? This, 
then, speaks you a Christian indeed. Was it not an evidence 
of David's being an Israelite indeed, when he longed after 
the ordinances of God in his state of exile, and cried out, 
" When shall I come and appear before God? ?? Psahn xlii. 1, 2. 
Is not a good man set forth by having his " delight in the law 
of the Lord, and meditating upon it day and night?" Psalm i. 
2. Was it not brought in as an evidence of Saul's conver- 
sion, that he prayed? Acts ix. 11. 

Thus, then, upon the whole, it appears, my friend, that you 
have experienced an almighty power changing your heart. 
Restraining grace might produce a considerable reformation 
in you, custom and education might make you look upon some 
sins with a sort of detestation; but what can make you hate 
sin as sin, but the special grace of God? This hatred of sin 
shows, that the union is dissolved between sin and the heart, 
that the reign of sin is destroyed in the soul, the captive set 
at liberty, and the divine life begun. What can make a soul 
delight in spiritual duties but the special grace of God! 
Read, hear, and pray you might, and not be a Christian; but 
to delight in these, to have a relish for them, is an evidence 
that the finger of God has been at work in the soul, and has 
implanted a real principle of spiritual life. I now come to 
consider your last request, which is, 

III. To intimate to you what is your duty, or to give you 
some instructions suitable to your case. And, 

1. Believe the change, and admire the infinite riches of 
divine grace manifested therein. Do not encourage a doubt- 
ing temper; that will bring no glory to God, nor peace to 
your own soul. But believe the work God has done for 
and in you, and consider and adore the grace that said unto 
you, live. I would suggest some such hints as these for you 
frequently to attend to, viz.: "See, oh my soul, what God 
has done for thee. Oh, what hadst thou been doing now, if a 
gracious covenant God had not stopped thee? What would 
have been thy portion? Oh, stand and view the grace, the 
abundance of grace thou hast received, and be filled with ad- 
miration! When I look back upon my apostacy, and con- 



264 CASES OF CONSCIENCE. 

sicler how eager to stifle every conviction; what ingratitude I 
was guilty of; whither I was going with hasty speed, and 
where I should soon have been, if God had left me; oh, I 
tremble, I shudder! Oh, the rich grace of God! What, stop 
such a daring rebel! Hold out the golden sceptre to him! 
What, pardon such a guilty, ungrateful creature, melt his 
hard heart and bring him to a divine Saviour; who can point 
out the grace ! Oh, may I ever admire the free love, the in- 
finite pity of God, and long for that world, where my ever- 
lasting song will be, grace, grace !" 

2. Rejoice that as God has begun a good work in you, so he 
will carry it on to perfection. Before, you had only an ap- 
pearance of a work of God in you; you therefore soon fell in 
with the temptations that were offered. But now a real work 
is begun, and therefore you shall be kept by the mighty power 
of God through faith unto salvation. Remember what your 
securities are; the oath and promise of the Father, the media- 
tion of the Son, and the presence of the Almighty Spirit. 
Oh, be often viewing these things, as it will be of peculiar 
service to your soul, in animating you with zeal and resolu- 
tion, in quickening you to duty, and in encouraging you with 
the hopes of perseverance in the midst of the most threaten- 
ing difficulties. When you stumble, up and be pressing on 
towards the mark, for the prize is secured. Fear not, for no 
weapon formed against you shall prosper; you are not of 
them that draw back unto perdition, but of them that believe 
unto the saving of the soul. 

3. Be not self-confident, but entertain a godly jealousy 
over your heart, and watch against the first appearance of 
backslidings. Whilst you are rejoicing in what God has 
done for you, take care that your heart is not filled with pride; 
neither grow secure and careless. Though you are safe, so 
as not totally to fall from grace, yet you may fall so as to dis- 
honour God, and darken your evidences of an interest in Jesus, 
and wound your soul. Peter was too self-sufficient, there- 
fore he fell into an open abomination. I would advise you 
to attend to the exhortation of the Psalmist, Psalm ii. 11: 
11 Serve the Lord with fear, and rejoice with trembling." Do 
not be afraid, yet do not be secure, nor full of self. .Watch 
against whatever has a tendency to lead you aside; the more 
self-confident you are, the more you are in danger of falling; 
the more diffident of self, and the more you honour God, 
the more you are secured from falling into sin. Oh, ever re- 
member, that though through grace sin cannot destroy you, 
yet it may greatly weaken and wound you. 



CASES OF CONSCIENCE. 265 

4. Walk worthy of that vocation wherewith you are called. 
I am certain you cannot, you will not conclude from what has 
been said, that you have liberty to sin, that your state is safe, 
and therefore you will indulge yourself in every outward 
pleasure. He that draws such a conclusion from the doctrines 
of Divine grace, or from an apprehension of the grace of God 
to his soul, cannot be a Christian, at least he acts not like 
one. my friend, if you have a suitable sense of what God 
has done for you, you will be saying, '0 what shall I render 
unto the Lord for all his goodness?' How shall I honour God? 
Oh be not cold in his service, oh my soul ! let it be my great 
concern to make the glory of God my aim, and let this be my 
motto, 'For me to live is Christ/ 

Thus be concerned to walk, so as that you may honour 
God: let your conversation be suitable to that profession you 
make; be concerned that your graces be in a flourishing con- 
dition, and that your daily walk is becoming the gospel of 
Christ; that so you may have growing evidences of a real 
change in your heart, and may be rejoicing in the prospect 
of that glorious world, where you shall clearly see the foot- 
steps of Divine Providence and grace to you in bringing you 
to Jesus, and triumph in God as your everlasting portion. I 
shall now close all with one remark. 

Hence we learn, the greatest sinners have encouragement 
to come to Jesus, and to hope for salvation. Have you stifled 
one conviction after another? Have you made a profession, 
bound yourselves by solemn vows to be the Lord's, made 
numberless resolutions, and broke them all, and turned again 
to folly? Yet are you now sensible of sin? You have en- 
couragement to come to the Redeemer, and hope for accep- 
tance. Here is a young person that once made some appear- 
ance of religion, and afterwards stifled every conviction, ran 
into many known sjns, and was taking all methods to hard- 
en his heart against God; yet see, the grace of Godhas melted 
his heart; he now hates sin, and gives a comfortable evidence 
of his having experienced a saving change in his soul. 

let this encourage you, ye children of believing parents, 
who have wandered into the ways of sin, let this encourage 
you to, come to Jesus, and plead free grace and the blood of 
Christ. Whoever you are, let not secret despair keep you at 
a distance from the Redeemer. Hear what the gospel procla- 
mation is, Isa. lv. 1. "Ho, every one that thirsteth, come ye 
to the waters, and he that hath no money; come ye, buy and 
eat, yea come, buy wine and milk without money, and without 
price." Our Lord himself, in that general promise John vi. 
23 



266 cases or conscience. 

87, encourages all that come to hiin with the hopes of salva- 
tion. "And him that cometh to me, I will in no wise cast out." 
Art thou thirsty? Art thou willing to come to Christ? Thy 
willingness to come, is an evidence of his willingness to re- 
ceive and save thee. J Tis he that has made thee willing to 
come to him; and for what purpose, but that he may exalt 
the riches of his grace in thy salvation. Let none then des- 
pair of pardon, that are desirous of leaving sin and of coming 
to Jesus. 



CASE XXX. 

What judgment must a person form of his state, or what must he do, 
who is in total darkness, and cannot see anything of a work of 
grace in his heart? 

What a difference is there between the hypocrite and the 
real believer? The one is always full of self-flattery, enter- 
taining the kindest thoughts of his state; the other is writing 
bitter things against himself, ever humble, and afraid lest to 
entertain a hope of an interest in Jesus would be esteemed 
presumption. lie appears so unworthy in his own eyes, so 
vile and despicable, that he dares not draw a favourable con- 
clusion concerning himself, but as he knows he has deserved 
the everlasting indignation of a just and holy God, so he is 
ready to fear that will be his awful portion, notwithstanding 
all the promises of Divine grace, and all the encouragements 
the Gospel exhibits to the greatest sinners. He can see no 
amiable n ess in himself, nothing to give him any hopes he is 
a child of God, but a thick cloud hangs over his soul, hides 
the Sun of righteousness from his view, and all is dark 
within. This is not always the case with the believer; but 
when it is, it is peculiarly melancholy. He has no joy or 
peace in believing; he is full of doubts and fears, is surround- 
ed with darkness, and is under the most fearful apprehen- 
sions of sin and wrath. 

This appears to be your case, my friend, according to the 
account you have sent in. Distressed as it is, perhaps" many 
here can join with you, and say they feel they fear the same 
you do. In addressing one, therefore, I address you all; 
and may the Spirit accompany what may be said with his 
almighty power, that it may be made effectual to still your 
minds under all discouragements, and to lead you to a 



CASES OF CONSCIENCE. 267 

cheerful dependence upon Jesus Christ for all the blessings 
of salvation. 

That I may answer this question in a manner that may be 
in some respects suitable, I would, 

1. Take all the complaints represented in this person's case 
and show their consistency with our being Christians; or 
show that a total darkness and great fears about our spiritual 
state, lay no just foundation for us to conclude that we are 
not Christians indeed. If it can be made to appear from 
Scripture and experience, that these are the complaints of 
God's own people, then we have no reason to conclude that 
our state is bad, unless we bear the real marks and characters 
of an unrenewed soul. 

Let us then view the case in all its particulars. And we 
find here a complaint of violent and sore temptations. But it 
is plain this is no ways inconsistent with an interest in Christ, 
because Christ himself was tempted. The devil tempted him 
in the wilderness to distrust, presumption, &c. Matt. iv. 3, 
&c. And when the awful hour of his sufferings approached, 
the prince of this world again attacked him, and made his 
last furious onset upon him. John xiv. 30. Thus our Lord 
likewise tells Peter, that " Satan had desired to have him that 
he might sift him as wheat."Luke xxii. 31. The words seem 
to be expressive of sore temptations. 

The apostle Paul, though so great a Christian, and distin- 
guished with such high enjoyment, yet had a "messenger of 
Satan sent to buffet him." 2 Cor. xii. 7. Thus temptations 
are consistent with grace; for always observe, it is not our 
sin for the most blasphemous things to be offered to our minds 
by Satan : we are no further chargeable with temptations, than 
we encourage and fall in with them. 

Again, Another circumstance our friend brings in as 
unfavourable, is the frowns of Providence. This has been a 
common case with God's people. They have met with vari- 
ous disappointments as to this world, have lost their outward 
enjoyments, and have been under afflictive dispensations. 
Thus it was with Job, with David, and with many others. 
Nay, the apostle tells us, "that it is through much tribulation 
that we must enter into the kingdom of heaven." Acts xiv. 
22. So that whatever afflictions we may be exercised with 
in the present state, they lay no just foundation for us to sus- 
pect or conclude that we are not real Christians. 

Again, we find in this case, want of assurance, and fears of 
being a cast-away: and these only arc consistent with grace, 
because we find thein in God's people. Thus, the Psalmist 



268 CASES OF CONSCIENCE. 

cries out, Psalm lxvii. 7, under awful fears that God had 
left him, " Will the Lord cast off for ever, and will he be 
favourable no more? Is his mercy clean gone for ever? Doth 
his promise fail for evermore? Hath God forgotten to be 
gracious? Hath he in anger shut up his tender mercies? " 
His unbelieving heart seems to lead him to suspect the 
faithfulness, unchangeableness, and mercy of God. Thus 
the church in captivity is represented as drawing a sad con- 
clusion that God had left her. Isaiah xlix. 14, 15. God ad- 
dresses the timorous and doubting, Isaiah xli. 10; "Fear not, 
for I am with thee; be not dismayed, for I am thy God; I 
will strengthen thee, yea, I will help thee, yea, I will uphold 
thee, with the right hand of my righteousness." Here's 
plainly a want of assurance; and here are fears supposed to 
arise in the soul that God is not our God; and yet God says, 
I am thy God. From whence we conclude, that this com- 
plaint is not inconsistent with an experience of Divine grace 
in the heart. 

Again. The person that sent in the above case, complains 
of being under the hidings of God's face, and appears to be 
in great darkness of soul. But even this is a case that has 
been common to God's people. Thus Job inquires where- 
fore God "hid his face from him." Job xiii. 24. David re- 
presents God as " hiding himself in times of trouble," Psalm 
x. 1, and Psalm xxx. 7, he speaks of God's "hiding his face, 
and his soul being therefore troubled." "Nay, the prophet 
goes still further, Isa. 1. 10, and says, that walking in dark- 
ness and having no light," is consistent with our interest in a 
covenant God: therefore he exhorts such to trust in the name 
of the Lord, and to stay upon their God. If we examine the 
experiences of believers, we shall find this to be frequently 
the case. God has hid his face; their souls are in great 
darkness; they can see no traces of the divine image in their 
souls; but a shade is drawn over all the work of God. Were 
we to conclude, because this is the case with us, that we 
were but nominal Christians, how small would be the num- 
ber of real ones; and how unfavourably must we think of 
those, who, notwithstanding this, gave the clearest evidences 
of their experience of the grace of God. 

Again, another complaint is, fears of death, and distressing 
views of hell. This was the very case with the Psalmist, as 
he expresses it, Psalm cxvi. 3. "The sorrows of death com- 
passed me, and the pains of hell got hold upon me; I found 
trouble and sorrow." How frequent it is to find the Christian 
alarmed at the viows of death, and afraid of falling into the 



CASES OP CONSCIENCE. 269 

hands of an angry God ! It requires strong faith to triumph 
over death, or even to calm the soul under the views of it; 
especially when the Christian has a deep sense of his guilt 
and unworthiness. It cannot, then, be an evidence of our 
having no grace when we are under fears of death, and under 
any melancholy apprehensions of the bottomless pit. Your 
case, my friend, is not singular, for many, even of eminent 
saints, have felt the same, who are now standing in the pre- 
sence of God, as conquerors through him that loved them. 

Again, our friend represents many Scriptures brought to 
his mind, which are discouraging. Such as these: "What 
will it profit you, if you gain the whole world and lose your 
soul?" Matt. xvi. 26, and Heb. ii. 3, " How shall we escape if 
we neglect so great salvation?" This is a case very frequent 
amongst the children of God; when Satan has any design to 
execute, or any temptation to offer, he knows how to apply 
Scripture itself. Thus, when he tempted our Lord to pre- 
sumption, to give the temptation the greater force, he quotes 
Scripture, saying, " For it is written, He shall give his angels 
charge concerning thee, and in their hands they shall bear 
thee up, lest at any time thou dash thy foot against a stone/' 
Matt. iv. 6. Thus, when he has a design of distressing the 
Christian, he will perhaps offer a text of Scripture to the mind, 
to fill the soul with awful fears, and, if possible, to lead him 
to despair. This complaint, therefore, lays no foundation for 
us to conclude that we are strangers to the grace of God. 

Lastly, another dark circumstance is, that our friend has no 
answers to prayer. This has been the complaint of others. 
They have prayed and waited, and God has not satisfied their 
desires. The woman of Canaan seemed to be put off at first: 
our Lord answered her not a word. When his disciples en- 
treated for her, he appeared to cast contempt upon her, though 
at last he gave her the blessing. Matt. xv. 22, &c. Here 
we must observe, that God does not always answer the 
prayers of his people in the very particulars they seek to him 
about. Yet he may answer them, and does do it, by giving 
them blessings equivalent to those they asked. Thus Paul 
prayed three times, that the difficulty he was under might be 
removed. God did not remove it, yet he heard and answered 
his prayer, by saying, " My grace is sufficient for thee," 2 Cor, 
xii. 8, 9. Thus, when we say we have prayed with earnest- 
ness, with a view to God's glory, but have met with no ac- 
ceptance, we are under a mistake; he hears our prayers, 
though we perceive it not; and our souls arc the better for 

23* 



270 CASES OF CONSCIENCE. 

praying, though we may not be so sensible of it. Thus we see 
that all the complaints represented in this case, are con- 
sistent with our experience of the grace of God; and that 
therefore, you have no reason to conclude that you are not 
Christians indeed, merely because you find it with you as it 
has been represented; for these are not the marks of hypo- 
crites. 

II. As these things are so often discouragements to humble 
Christians, I would just, in a few words, show the usefulness 
of this method, which God is pleased to take with his people. 
The way to heaven is through the valley of Baca; it is a 
way of affliction, of temptation; a dark and discouraging way. 
But whatever the Christian may think of the difficulties of it, 
they are all useful; God is hereby glorified. His power is 
glorified, in keeping his people amidst such apparent dangers. 
His grace is exalted, as it appears to be free, rich, and abun- 
dant in our salvation. His faithfulness is glorified, in 
fulfilling all the promises of his covenant; and his wisdom 
is glorified, in taking such methods with his people as best 
tend to answer his infinitely gracious purposes. These things 
are, therefore, far from being marks of the hypocrite, and 
should never determine us to write bitter things against our- 
selves. Besides, God brings good out of them to us. He is 
training us up by such methods for his everlasting kingdom. 
By temporal and spiritual difficulties, we are brought to see 
more and more our own weakness, are guarded against self- 
dependence, and are enabled to rely more and more upon 
Jesus Christ. We are by this method humbled more, brought 
to see more of the glory and excellency of, and to acquiesce 
more heartily in, the gospel scheme. These things further 
tend to wean our affections more from present things, make 
heaven more glorious, and set us a longing after the enjoy- 
ment of it. Rest is the more welcome to the traveller that 
is weary, and the port to the sailor that has been in danger- 
ous storms and tempests. And lastly, these things will afford 
us rich entertainment when we get to the heavenly world, and 
lay a foundation of everlasting admiration and praise. Here 
these various difficulties appear dark and discouraging to us, 
and are sometimes ready to overset us; but there we shall see 
the reason of all. There we shall view the need we had of 
afflictions and spiritual difficulties; how they humbled us, 
emptied us, quickened us. There we shall see how almighty 
power kept us, how seasonably infinite grace stepped in to 
our relief, saved us from threatened and feared destruction, 
and made all things work together for our good. Oh! what 



CASES OF CONSCIENCE. 271 

entertainment, in viewing the conduct of providence and 
grace. 

Thus, then, these considerations are sufficient to keep us 
from concluding that the above complaints are inconsistent 
with grace, and from ranking ourselves amongst the almost 
Christians. Unless we have some other things which are 
sure marks of the hypocrite, what have been mentioned give 
us no reason to conclude that we are so. 

III. We should consider what appears favourable in our 
case, as well as what appears dark and discouraging. Though 
there are so many difficulties in the case before us, yet there 
are many things that appear encouraging: particularly — 
The person has a sense of his blindness, emptiness, and ig- 
norance. I am blind, yea, very blind. "Would to God this 
was the language of every one in this assembly. Felt blind- 
ness is a great mercy. The Pharisees were filled with in- 
dignation at our Lord, when he intimated they were blind. 
John ix. 41. "Are we blind also?" They were so far from 
being blind in their own apprehensions, that they were ready 
to imagine none had so much knowledge as they. The na- 
tural man thinks he knows enough, till the Spirit gives eyes 
to his mind, then he sees his soul full of darkness. That 
person is in a fair way for heaven that sees, confesses, and 
bewails his ignorance: grace, as soon as it is implanted, makes 
the soul out of love with self. 

And is this thy case? Dost thou see thy blindness? Dost 
thou appear as nothing in thy own eyes? Dost thou now view 
thyself as a poor, ignorant, empty creature? Didst thou always 
appear so? Wast thou not once blind indeed, and yet un- 
concerned about it? Canst thou not say, whereas I was once 
blind, now I see? But methinks I hear thee saying, "True, 
£ see; but what is it I see? I see my ignorance, I see enough 
to discourage me, viz. that I am a poor, blind, naked, empty, 
ignorant creature; that I am made up of wants." Bless God 
for this view of thyself. It would have been an awful thing 
to have been under an insensible blindness. If thou ever 
gettest to heaven, thou must be emptied of self first, and see 
and bewail thy ignorance and darkness. What should be 
matter of thankfulness to thec, is rather stumbling and dis- 
couraging. Oh, my dear friend, go to God and bless him, 
praise him, admire his grace, that he has given thec a view of 
thyself, has thrown down thy pride, and has made thee ap- 
pear nothing in thy own eyes. 

Again, Another favourable circumstance in this case is, 
that this person has a sight and sense of his own vileness 



272 CASES OF CONSCIENCE. 

and unworthiness. I am all sin and pollution. And dost thou 
really see thyself all sin and pollution? And art thou pleased 
with the sight, or art thou unconcerned about it, unhumbled 
for it; then indeed thy case is discouraging, whoever thou 
art. But if thou art lamenting over this view; if this sight 
of sin fills thee with self-abhorrence; if thou appearest vile 
and despicable on the account of it; it is then a happy, 
most happy circumstance in thy favour. Hear the apostle 
himself making use of the most expressive language to 
represent his sinfulness, Rom. vii. 14. I am carnal and 
sold under sin. Oh! my friends, the more we see of our sin- 
fulness, vileness, emptiness, &c, the more we should rejoice, 
provided this sight humbles us, lays us low, and has a proper 
influence upon us. The Spirit sees it absolutely necessary 
to do all this, that we may be brought into a G-ospel frame, a 
frame suited to the scheme of salvation which God has con- 
trived and revealed. If we did not see our vileness, unwor- 
thiness, nakedness, &c, we should never close with Christ 
aright. But now we are made to receive salvation as a free 
gift, to depend upon the Redeemer alone, and to give God 
all the glory: do not be discouraged, my friend. If thy view 
of sin takes down thy pride, makes thee mourn and lament 
before God, and gives thee a sense of thy unworthiness, oh, 
look back upon it as a token for good, and bless God for it. 

Again, Here is in this person a desire after grace, and that 
God would take his own way with him, so as he may be saved. 
There are many that are willing to be happy in a better world, 
but are not desirous of receiving salvation in God's own 
way. Convictions often make persons cry out, Lord, what 
shall we do to be saved? &c; but they cannot submit to the 
method of salvation. This is no sis;n of a srood work be<mn. 
But when we see not only our guilt, but our odiousness 
through sin; when we see not only the excellency of happiness, 
but the excellency of holiness too; if, as far as we know our 
hearts, we are not only desirous of being saved from hell, but 
willing that God should take his own way, subdue sin in us, 
and bring us to an entire subjection to Jesus Christ; this is a 
comfortable evidence, that the Spirit of the Lord is at work 
in our hearts. And is this your case, my friends? Do you 
say, not in a sudden fit of rashness, but from real conviction, 
choice, and mature deliberation, Lord, take thine own way 
with uspmake us holy? Are you breathing after a conformity 
to Jesus Christ? These things certainly appear encouraging 
in your case, and ought to be taken into your consideration, 
when you are examining into your state and condition. But, 

Again, Here is a sense of the emptiness of the present world, 



CASES OF CONSCIENCE. 273 

and a preferring Christ above all tilings. The language of 
this person, I doubt not, is the language of many of your souls 
— " The nearest and dearest enjoyments to me here, have their 
mixture: no solid peace nor pleasure will they give. I want 
for nothing here below, so much as the great Redeemer." 
And is this really the case? Art thou not mistaken? Is Jesus 
and his presence really lovely? Does the world lose all its 
glory, and appear insignificant and trifling when compared 
with Christ? Dost thou want to love Christ, and to honour 
him more? What before thou wast ready to look upon as 
gain, dost thou now esteem loss for Christ? If this is thy case, 
there is encouragement to hope concerning thee. If we really 
find it thus with us, we have reason to rejoice, and to admire 
the infinite, rich, and sovereign grace of Grod to us. 

Lastly, Another circumstance favourable in this case is, that 
this young person is enabled to pray, and yet has a deep sense 
of the unworthiness of his prayers, and his insufficiency to 
pray. In one part of this account, our young friend complains 
he cannot pray; and yet says, I have cried and begged, and 
pleaded hard of the Lord, that he would teach me to pray. 
Now what is this but prayer? It is pouring out the heart be- 
fore G-od, expressing our desires in words; though perhaps in 
a broken and imperfect manner. And what, is this praying? 
says the humble soul. I have gone to Grod, I have, in the dis- 
tress of my mind, put up a few broken petitions to the Lord, 
but have been ashamed of such praying, and could not enter- 
tain a kind thought of such poor duties. This, my friends, is 
praying, that praying that is acceptable to Grod through Christ. 
So prayed Hczekiah when he was in distress, Isaiah xxxviii. 
14, "Like a crane or a swallow so did I chatter: I did mourn 
as a dove. Mine eyes fail with looking upward: Lord, I am 
oppressed, undertake for me." There are many hypocrites 
that pray: and if you think you shall be heard for your pray- 
ing; if you pray only out of custom, or if you depend upon 
your prayers; this is no evidence of your being Christians. 
But if you love praying; if you make it your daily concern; 
if you are humbled under it; if you cannot live without it, 
and yet place no dependence upon it, but reckon yourselves 
only unprofitable servants; however imperfectly you pray, it 
is a good evidence of a work of grace in your hearts. 

Thus I have endeavoured to consider what is favourable 
in this case; and, considering all these circumstances to- 
gether, they certainly amount to a comfortable evidence of 
your being Christians indeed. And if you find it with your 
soul as I have endeavoured to represent, you have reason to 



274 CASES OP CONSCIENCE. 

be thankful, and to conclude that you are an object of God's 
distinguishing grace. However, do not take things upon a 
slight view, but examine your heart again and again, that 
you may not be deceived in a matter of so great importance. 
Be impartial in your inquiries. Not only view your com- 
plaints, but consider what appearances there are of a work of 
grace, and do not be rash in your conclusions; but if you find 
it as I have mentioned, give God the glory. And, 

IV. Guard against a distrustful unbelieving frame, and a 
habit of complaining. When things look dark with us, we 
are immediately ready to despond, and to draw some sad con- 
clusion. We should be concerned indeed to maintain a god- 
ly jealousy over our hearts, but to have a jealousy and dis- 
trust of God, because he may hide his face from us, or afflict 
us, is by no means our duty: some Christians are almost al- 
ways doubting; and what is the consequence? They dis- 
honour God thereby; they provoke him to withdraw his pre- 
sence and Spirit; they unfit themselves for the cheerful dis- 
charge of duties, and they rob themselves of peace and com- 
fort. Distrust has no tendency in itself to promote your 
spiritual good. You that have been so timorous and unbe- 
lieving, that have put off the promises and the word of en- 
couragement from you, have you found any real advantage in 
so doing? Have you been quickened more by it, loved Christ 
more, hated sin more, and got nearer to God? I appeal to 
you, has it not weakened your faith, disturbed your peace, 
and sometimes almost driven you from duty, by insinuating, it 
is to no purpose to continue praying, &c. If this is the case, 
let me guard you, my friend, against an unbelieving frame: 
to be alwa}^s doubting because your circumstances are ap- 
parently discouraging, will bring no advantage to your soul. 

Have you nothing that absolutely determines you to be a 
hypocrite? Do not conclude you are, from the various cir- 
cumstances of darkness you are in: there is no religion in 
doubting. Some persons have got a habit of complaining; 
whenever you converse with them, they have nothing to enter- 
tain you with but sad complaints. This arises either from a 
mistake of their duty, or from pride, being willing to copy 
after others' examples ; and to be thought Christians of some 
excellency. 

You will then say, what, if I am in darkness and real dis- 
tress of soul, would you not have me speak of it? Yes, my 
friend, carry thy burdened soul, and unbosom it to thy minis- 
ter or thy friend; tell him all thou feelest, all thou fearest, and 
do not be silent and keep Satan's counsel. A person often- 



CASES OF CONSCIENCE. 275 

times goes distressed, because he will not open his heart to 
his friend. Be free, therefore, and keep nothing to thyself; 
but take care, at the same time, thou dost not contract a 
habit of complaining, as if any part of Christianity consisted 
in it. When thou art telling thy fears, tell thy hopes too, or 
what Grod has done for thee. Take care and guard against a 
doubting frame, and do not think real humility lies in doubt- 
ing. "0, thou of little faith, wherefore dost thou doubt?" 
why dost thou distrust? will that ease thee? will that cure 
thy wounded soul? will that bring thee nearer to God, recom- 
mend thee more to his favour, or prepare thee for a Saviour's 
mercy? Oh, no! that soul cannot go on in a nourishing and 
comfortable manner, who is much carried away with doub tings 
and distrust. But methinks I hear you say, what would you 
have me then do? I cannot see myself in the light in 
which you have represented me. To which I answer, 

Y. Commit thyself into the hands of Jesus Christ, and leave 
thyself with him, wait upon him in all the means and ordi- 
nances he has appointed, in expectation of receiving all that 
he has promised in thy complete and everlasting salvation. 
There is no other sanctuary whither thou canst fly and find 
safety. Christ is ready to receive all distressed souls. He 
is " a hiding place from the wind, a covert from the tempest, 
as rivers of water in a dry place, and as the shadow of a great 
rock in a weary land." Isa. xxxii. 2. There is all fulness 
in him: he can supply every want: he can remove every 
distress; he can deliver thee from wrath, cleanse thee from 
sin, recommend thee to his Father, and cheer and comfort 
thy soul. In fine, he is an able and willing Saviour, exactly 
suited to all thy necessitous and distressing circumstances. 
Go to him, then, cast thyself upon him, leaving thyself with 
him, believing that he is what he has represented himself to 
be. Wait upon him in his ordinances; follow him in the 
use of all mcaus, and so expect that he will do all that for 
thee, and in thee, that is necessary to thy complete salvation. 
So long as- thou findest thy hope in Christ does not lessen thy 
esteem for ordinances and duties, or make thee negligent and 
careless, embrace it, entertain it, and let nothing rob thee 
of it, or drive thee from it. If thou wast to find, indeed, 
thy regard for the various duties Christ has appointed, grow- 
ing weaker, thy soul growing careless and secure, then thou 
wouldst have reason to be afraid, and suspect thyself to be in 
a dangerous situation. But if thy love to ordinances is the 
same; if thou art desirous of following Christ in all the duties 
of religion, of honouring him by an humble and holy conver- 



276 CASES OF CONSCIENCE. 

sation, then be not afraid, only believe. Keep on waiting 
upon him in every ordinance ; he will fulfil his promises, 
and keep that which thou hast committed to him against 
the great day. "He never said to the seed of Jacob, Seek 
ye me in vain." "Blessed are they that hunger and thirst 
after righteousness, for they shall be filled." Fear not, 
Christ is to be found in his ordinances ; there he feeds his 
flock, and there he will meet with thy soul, and train thee up 
for heaven, and at length bring thee thither, however he may 
exercise thy faith with trials and difficulties here by the 
way. I would just mention two things byway of reflection. 
1. With what propriety may we put up the apostle's peti- 
tion, "Lord, increase our faith." Were faith more in exercise, 
it would put our souls in a flourishing condition, would quick- 
en our zeal, increase our love, purify our hearts, scatter our 
fears, arm us against every difficulty, comfort our souls, and 
make us live and die like Christians, to the honour of our 
great Mediator. Lord, then, increase our faith; breathe upon 
us, oh eternal Spirit: strengthen this grace, bring it into ex- 
ercise, that these happy and important ends may be attained. 
2. How melancholy is their state that have no concern 
at all about their souls! Let us drop a tear over them. 
Oh that they were wise, that they understood this, that 
they would consider their latter end. 



THE 

SPIRITUAL COMPANION, 

OR 

THE PROFESSING CHRISTIAN 

TRIED AT THE BAR OF GOD'S WORD; 

Being answers to several important Questions ; together with a few 
free Thoughts on the Character and Happiness of the Happy Man. 
To which is prefixed, 

THE TOUCHSTONE OF SAVING FAITH. 

BY SAMUEL PIKE. 



[This important subject is taken into consideration in consequence 
of the following letter to me:] 

"Rev. Sir, — Through grace, (if I am not mistaken,) I 
have long had hope of being saved by Christ alone, and yet 
am at some uncertainties as to the nature of true faith; 
whether I am a real believer or not; and am concerned to 
know, if my hope be not the hope of a Pharisee, too much 
built upon such acts of the mind as arise from a legal prin- 
ciple; such as, an humbling sense of the pollution of my 
nature, and the sinfulness of my heart, strivings against sin, 
endeavours after a religious frame of mind, and raised affec- 
tions in worship; together with some knowledge and belief 
of Christ in his glorious person and offices, that he is an all- 
sufficient, ready, free, and the only Saviour. I strive against 
any trusting in duties and frames; but still I want to know, 
whether I have been made partaker of the true saving faith, 
that is of the operation of God, though mixed or accom- 
panied with doubts and unbelief. Therefore, sir, I entreat 
you in your casuistical lectures to describe that faith, by 
which the soul makes out to, applies and receives Christ 
24 (277) 



278 CASES OF CONSCIENCE. 

alone for salvation; to describe what are those thoughts or 
acts of the mind towards Christ, or God in Christ, which flow 
from regenerating grace, or the new principle of spiritual 
life implanted in the soul by the Holy Spirit. Principles 
are known by their effects. This principle of living faith is 
known by its acts, by the inward frame, thoughts, and affec- 
tions of the heart. I have often heard of inward feelings of 
rest, joy, and peace, which I want and pray for. If a soul 
seeks to Christ at uncertainties, with this thought, if I am 
saved, it must be by Christ alone, and therefore at a perad- 
venture prays for pardon and salvation with some hope, is 
this a sufficient evidence of true justifying faith? Or may 
not an unrenewed sinner, under the influence of common 
grace, have these thoughts and desires working in his mind, 
and yet be destitute of the appropriating possession and en- 
joyment of Christ, or union with him? I have written thus 
much, because I would fain have my case rightly taken, and 
I hope you will comply with my request. Your kind in- 
struction and help herein may be a means of my relief under 
this real concern of mind, and will much oblige me, (per- 
haps many.) 

"I am, reverend sir, with cordial respect, yours, 
"A Sincere Seeker." 

"P. S. Perhaps you will make more than one question to 
answer my desire ;; 

This letter is evidently a serious and deep inquiry into the 
very vitals of religion, into the very essence and foundation 
of experimental Christianity; and therefore deserves the 
closest attention in considering it, and the utmost care in 
handling it. A mistake here may be most detrimental; 
and we ought to be very cautious, lest we fall into an error 
on either hand; lest the false hope of the hypocrite be en- 
couraged, or the true hope of the gracious - soul be discou- 
raged. We must not administer peace, where there is no 
peace; nor yet grieve the hearts of those, whom the Lord 
would not have made sad. To steer the direct course be- 
tween presumption and despondency, is most desirable, and 
yet truly difficult. Let every one, therefore, read what fol- 
lows with close attention, comparing it with the word of 
God, and begging that the Lord, the Spirit, may enable them 
to apply it to their own cases and consciences in a right 
manner. 

The writer of the above letter very, justly remarks, that it 
will be needful to solve more than one question, in order to 



cases or CONSCIENCE. 279 

answer the full design of it. And I think the two following 
will be sufficient. 

Q. 1. How far may a person's heart and ways be rectified; 
and he notwithstanding be destitute of saving faith? 

Q. 2. How shall we know whether our faith be saving, 
amidst all the weaknesses and doubts that may attend it? 

Let us now attempt to bring ourselves to the touchstone 
of the sacred Scriptures, while we have laid before us the 
consideration of these two important queries; the former of 
which is of a very searching nature, and the latter of a very 
satisfying and consolatory nature. 

To begin with the first: 

How far may a person's heart and ways be rectified, and 
he notwithstanding be destitute of saving faith? 

It is evident from Scripture and experience, that persons 
may come very near to the kingdom of God, and yet never 
actually enter into it. Permit me, therefore, to proceed in 
this inquiry step by step. 

1. A person may be of a very good natural temper, and be 
endowed with many valuable qualifications, although desti- 
tute of saving faith. What is generally called good nature, 
is a gift of Divine Providence, which is by no means peculiar 
to true believers. For those whose tempers are naturally 
rough, may be favoured with a principle of special grace, 
while persons of a sweet natural disposition may be total 
strangers to it. Although human nature is very degene- 
rate and corrupt in all, yet we find sometimes many things 
very amiable in those that have no religion at all. There 
may be so much decency, sobriety, humanity, compassion, 
generosity, fidelity, and the like, in the natural dispositions 
of persons, as make them truly valuable, very agreeable, and 
really useful in life. Yea, it is very difficult to say how 
far a sweetness of temper, cultivated by an education, may 
extend its influence to the regulation of the conduct. But, 
after all, nothing is more evident, than that all this may be, 
where there is no saving faith; for even a heathen, that knows 
nothing of Christ or his Gospel, may be possessed of such 
amiable qualifications. And among those that are favoured 
with the light of revelation, there are apparently some of a 
rugged natural disposition, who have the true fear of God 
before their eyes; while others, with all their lovely qualifi- 
cations, have no appearance of true religion. God is pleased 
to bestow his special blessings upon some of both sorts, on 
purpose to make us distinguish between good nature and 
saving <n*ace. 



280 CASES OP CONSCIENCE. 

2. A person may be influenced by the principles of civility 
and morality, and yet be destitute of saving faith. He may 
see the necessity and propriety of doing justice and loving 
mercy; and may see it to be his incumbent duty to do to others 
as he would that others should do to him; and so become 
strict in his morals, upright in his conversation between man 
and man; may abhor lying, cheating, and all kinds of deceit; 
have a great regard for honesty and integrity, for paying his 
just debts, speaking the truth of his neighbour, and would 
upon all occasions do him justice. In a word, he may have 
a conscientious regard to the duties of the second table, both 
with respect to himself, and to his neighbour; and so be what 
is generally called, a sober, virtuous, honest, temperate, 
useful person. All these things are doubtless very good in 
themselves; and where there is true religion, these things 
will be found. But let us not think them sufficient evi- 
dences of saving grace; for all these moral principles may be 
entertained and followed by a person that has never known 
or perhaps heard of Christ. The young man in the Gospel 
was evidently such a one while a stranger both to the doc- 
trine and to the experience of faith. Matt.xix. 18 — 20. 

3. A person may be influenced by many serious religious 
principles, and yet be without a principle of saving faith. 
He may have a serious regard to his duty towards God, as 
well as towards his neighbour and himself. His conscience 
may be impressed by a sense of the divine authority, his heart 
may be engaged by a sense of the divine goodness in provi- 
dence, and his concern may be awakened by a consideration 
of the affairs of his precious immortal soul. All these things, 
and many more of the like nature, may be, where there is not 
the least grain of true faith. These will appear strange as- 
sertions to many; but I doubt not to make them evident from 
the word of God, and from the nature of the thing. Let 
me descend into a few particulars: (1.) A person maybe 
constant to, and take delight in, devotional exercises; may 
give himself to reading good books, hearing of sermons, 
may fast and pray, and receive the sacrament, and after all be 
a stranger to the saving grace of God. "Was not this the 
case of the Israelites? Isaiah lvii. 2. Was not this the 
practice of the hypocritical and self-righteous Pharisees in 
Christ's time? And yet none can think that these were truly 
gracious. Let none therefore conclude that they have the 
grace of God, merely because they regularly attend to, and 
upon devotional services. Yea, (2.) A person may attend to 
these duties with real seriousness and concern for the wel- 
fare of his soul, and so far as he knows himself, be sincere 



CASES OF CONSCIENCE. 281 

herein, having no hypocritical or worldly views. To use ihe 
words of a late valuable author, " Men in a natural state may 
have a strong conviction of the infinite power, wisdom, jus- 
tice, and goodness of God, and of the judgment to come, and 
of the everlasting happiness of the godly, and the torments 
of the wicked; and their convictions may stir them up, not 
only to make a high profession, and to utter rare sayings 
concerning God and godliness; but also to labour with 
great earnestness to avoid all known sin, to subdue their 
lusts, to perform universal obedience to God in all known 
duties, to serve him with their lives and estates to the utmost, 
and to extort out of their hearts some kind of love to God 
and godliness; that if possible they may escape the terrible 
torments of hell, and procure everlasting happiness by their 
endeavours/' 

These are hard sajdngs to many. But I have two reasons 
to offer for the proof of these things. One reason is, because 
the apostle Paul, before his conversion, appears to answer this 
character according to the account he gives of himself. 
And the other is because all this seriousness, piety and de- 
votion, may be produced only by the general principles of the 
being and perfections of God, and the certainty of a future 
world, without any dependence upon, regard to, or right 
knowledge of, the Lord Jesus Christ; and the person may 
be working upon purely self-righteous principles, thinking 
to make his way to heaven by his own strength and merit. 
It is indeed impossible to say, how far merely moral princi- 
ples may work upon the mind, rouse the concern, affect the 
conscience, and stir up the endeavours. There may be much 
seriousness and devotion in the mind, without any thing of 
faith in Christ at the foundation. Nay, (3.) A person may 
be engaged to pay some regard to the inward part of religion. 
He may see something of the evils of his heart and thoughts, 
may mourn over them: he may strive to curb and subdue his 
passion, his pride, his revenge, his notional impurities, and 
the like; he may strive to get his heart affected in and by re- 
ligious duties; may be very active and intent upon devout 
practices, in order to subdue his sinful lusts; and all this 
(pray observe it) with a view to obtain the favour of God, anc{ 
to make some atonement for his sins: whereby he shows him- 
self to be still wedded to the law, and to know nothing of 
faith in Jesus Christ. He may pray frequently and fervent- 
ly, hear attentively, read seriously: and in the midst of all 
these things, be averse to the frecness of divine grace in 
Christ, and be building upon a self-righteous bottom, as the 

24* 



282 CASES OF CONSCIENCE. 

devout Pharisees did. Yea, (4.) He may have some desire 
after an interest in Christ and his purchase; have some no- 
tion of the necessity of coming to him for salvation; while he 
does all these things to fit himself for Christ, and to appear 
before him. He strives, he mourns, he prays, thinking that 
be may not, and ought not to come to Christ, until he has in 
some measure prepared and purified himself. Here is indeed 
an appearance of true humility, but there is a cursed pride at 
the bottom of all. He still goes about to make his own 
righteousness stand, and will not submit to the righteousness 
of God. He aims not to receive Christ and salvation as a 
free gift, but strives to entitle himself and recommend him- 
self to Christ, by the excellency of his own prayers and en- 
deavours. Though he follows after the law of righteousness, 
he does not attain to the law of righteousness, because he 
seeks it not by faith, but as it were by the works of the law. 
Rom. ix. 31, 32. Thus, you see how far a person may pro- 
ceed in practical, devotional, and even experimental religion, 
without having the least degree of true faith in Christ. 

4. A person may be well acquainted with, and be zealous 
for, the peculiar doctrines of the Gospel, and yet be destitute 
of savin"- faith. This is one thing mentioned in the above let- 
ter, namely, a knowledge and belief of Christ in his glorious 
person and offices, that he is an all-sufficient, ready, free, 
and the only Saviour. Doubtless there may be much notional 
knowledge of Gospel doctrines without a principle of saving 
faith. For a person may understand the truth, and never feel 
the power of it; he may be orthodox in principle, and hete- 
rodox in practice. This is a truth that needs no proof to 
support it, because it is awfully verified in too, too many in- 
stances. Yea, a self-righteous principle may lurk under the 
appearance of disbelieving and disclaiming it. Are there not 
some, who, instead of making their knowledge of the Gospel 
a means of leading them to Christ for grace and salvation, do 
make their very knowledge itself to be a part of their justify- 
ing righteousness'/ They pride themselves in it, make their 
boast of it, and think that because they are so intelligent and 
orthodox, therefore Christ will receive and save them. Thus 
their knowledge and zeal make them proud, instead of bring- 
ing them to the footstool of free grace. And where this is 
the case there is great reason to suspect the want of saving 
faith, though orthodoxy of sentiment may be even joined 
with regularity of practice. For a person may understand 
all mysteries, and all knowledge, and yet want that faith 
which worketh by love. 1 Cor. xiii. 2. 



CASES OF CONSCIENCE. 283 

5. A person may be affected with the doctrines of the Gos- 
pel and the love of Christ, and yet be destitute of saving faith 
This I am obliged to add to all the foregoing, because the 
Scripture is so express upon it, and because the superficial 
experiences of many confirm it. In Matt. xiii. 20, 21, we 
read of the stony ground hearers, who attend to the word with 
pleasure, and receive it with joy, and yet have no root in 
themselves. Thus many, in this day, attend upon the Gos- 
pel with much delight, seem greatly pleased with it, and affect- 
ed by it, and are sometimes raised almost to ecstacies and rap- 
tures; they are melted by the word read or heard, and so are 
highly delighted. Now such as these, one would imagine, 
could not fail of being true believers, and we are ready to 
expect that they will prove eminent Christians. But, alas! 
all this perhaps proves like the morning cloud, or the early 
dew; we soon find something in their temper and conduct, 
that carries a sad evidence with it, that the work is not solid 
and saving. As therefore we have such instances, it is dan- 
gerous to conclude from present feelings and motions. Under 
these occasional impressions, persons may seem cheerfully to 
venture their souls upon Christ, to be really and strongly 
desirous of an interest in him, may appear greatly delighted 
with the method of grace, and to have a flaming love to 
Christ, and zeal for his cause. In a word, there is scarce 
one experience you can mention as an evidence of true faith, 
but it is mimicked by the affections on such occasions. But, 
in reality, the word does not enter into the heart itself, it 
only floats on the imagination, and instead of being written 
or engraven upon the heart, the work appears to be superfi- 
cial in the event. Some take occasion from such instances 
to confirm themselves in the denial of that most establishing 
doctrine of the saint's perseverance. But we must answer 
with the apostle John, in his first epistle, chap. ii. 19. They 
went out from us, but they were not of us; for if they had 
been of us, they would no doubt, have continued with us. 
We must have more solid evidences for the truth of grace in 
the heart, than those which arise from the mere motions of 
the affections. 

I must add one particular more. 

6. A person may be fully persuaded in his own mind, that 
he has an interest in Christ, and yet be destitute of saving 
faith. There are some who make such a persuasion as this 
to be the very essence of saving faith; and so conclude that 
every person who can persuade himself or be persuaded to 
believe Christ to be his, is a true believer; and that those who 



284 CASES OP CONSCIENCE. 

fall short of this persuasion, are void of faith. This is a very 
discouraging and dangerous opinion. It is a very discouraging 
tenet, with respect to truly serious souls. For, if none have 
the principle of faith in them, but such as are arrived to this 
assurance, then we must cast out of the list of true Chris- 
tians, many thousands of souls, who give the clearest proof, 
in every other respect, that they are born of Glod. It is the 
duty of G-ospel ministers to hold forth the freest encourage- 
ment to distressed, doubting souls, and so be helpers of their 
joy. But further, this is a very dangerous opinion, and it is 
to be feared some have made an unholy use of it. Some 
persons of this notion apprehend, that because grace is ab- 
solutely free, therefore all a sinner has to do, is to persuade 
himself directly and immediately, that Christ and all the 
blessings of grace are his. Thus they encourage a presump- 
tuous hope, an ungrounded assurance; and would persuade 
persons at once to believe their interest in Christ; and then 
assure them that all is well. Do any such presumptuous per- 
sons read these lines, I would here take the freedom to de- 
scribe their character, and read their doom. You say in your 
hearts, "Well, since Christ and grace are free, I will, there- 
fore, firmly believe that Christ is mine, and heaven is mine, 
let my conscience, let my conduct, say what it will to the 
contrary. I am persuaded that all is well; and because I am 
so persuaded, therefore, all is actually well with me; I will 
make it my chief business to keep this persuasion alive in my 
mind; and when anything arises in my experience or conduct 
that will forbid the persuasion, I will believe through it 
all, and so prove the truth and strength of my faith, by be- 
lieving in opposition to all my sense, feeling, and conversa- 
tion/' And when a person has risen to such a pitch of pre- 
sumptuous hope and assurance, he grows the looser in his con- 
duct, and the more regardless about sin and duty, and looks 
down with contempt upon the poor, doubting, but cautious 
Christian; esteeming him a legalist for the tenderness of his 
conscience, and for the sacred regard he has to practical and 
experimental religion, I hope there are not many who abuse 
the precious doctrines of free grace in such a vile manner. 
But be they many or few, they may see their picture, and 
read their doom, in Micah ii. 11, 12. a The heads thereof 
judge for reward, &c, yet they will lean upon the Lord and 
say, Is not the Lord among us? Surely no evil can come upon 
us. Therefore shall Zion for your sake be ploughed as a field/' 
&c. Those will thus lean upon the Lord, will persuade 
themselves at all adventures that they are safe, while they 



cases or CONSCIENCE. 285 

regard iniquity in their hearts, and practise it in their lives, 
are the most detestable of all that wear the Christian name, 
and must expect to have their presumptuous hopes totally 
demolished; while the poor, dark, conscientious Christian, 
whom they despise, shall be brought forth to the light of 
comfort and joy. 

Let us now close up this branch of the subject, by a few 
words of improvement. 

1. How dangerous is all self-righteous doctrine on the one 
hand, all Antinomian doctrine on the other! 

Both these sorts of doctrine, are, indeed, very agreeable to 
proud, corrupt nature; this makes it pleasant, but the more 
pernicious. Some teachers discover no difference between 
good nature and saving grace; others make little more than 
mere morality the essence of their religion, not knowing the 
difference between heathenish morality and Gospel holiness. 
And how dangerous must it be for souls to be led to depend 
upon their own piety, virtue or devotion, instead of being 
directed to Christ in whom alone salvation is to be found! 
But while morality and piety should not be so exalted, as 
to be put into the place of Christ for righteousness; so nei- 
ther should the free grace of God be exalted in such a man- 
ner, as to neglect or darken the necessity of true holiness 
in heart and life. Ministers had need take special heed 
how they preach, and others should be as careful how and 
what they hear; lest the pride of human nature should be fed 
by self-righteous doctrine, or the corruption of human nature 
be indulged by Antinomian doctrine. He is a true Gospel 
divine that can keep the medium between these two ex- 
tremes in his preaching; and he is a true Christian that keeps 
this medium in his experience and conduct. An inclining 
to either side, to the right hand or to the left, in preaching 
or practice, is very pernicious. 

2. What necessity is there, for all that make pretensions 
to religion, to examine themselves thoroughly, lest there be 
a flaw, an essential flaw in their religion ! You may be pos- 
sessed of many amiable qualifications, may have performed 
many duties, may make high pretensions, and a shining ap- 
pearance in your own eyes, and in the eyes of others without 
the least degree of true Christianity in the heart. Do not 
conclude you are true believers upon slight grounds. Are 
you moral? So was Paul when a stranger to the work of grace. 
Arc you devout? So were the Pharisees, and yet were ene- 
mies to Christ. Are you orthodox? So are many that never 
felt the power of the truth. Arc your affections sometimes 



286 CASES OF CONSCIENCE. 

moved under ordinances? so it was with the stony-ground 
hearers. Have you a persuasion within yourself that Christ 
is yours? so has many a presumptuous enthusiast. Look there- 
fore closely into your hearts and ways, and see whether, in 
the midst of all your profession and pretensions, you have 
that faith in Christ which worketh by love. Pray earnestly 
that the Lord would examine and prove you, that he would 
try your reins and your heart. 

3. How desirable and useful are many things, that are yet 
short of true Christianity! We should not, we would not de- 
grade or depreciate any of those particulars, which have been 
laid aside as insufficient evidences of a saving faith. God 
forbid, that we should despise civility, morality, devotional 
exercises, or scriptural knowledge. It is the duty of all 
to aim at, and seek after, these things. And those who 
have believed in God, are under special obligations to main- 
tain good works; for these things are good and profitable to 
men. 

4. What a mercy is it that any are endowed with saving 
faith, and may come to the knowledge of it for themselves ! 
Some may be ready to say, if these things are so, who then 
can be saved? But let us not say this in a way of discou- 
ragement, but rather answer ourselves; with men it is impos- 
sible, but with God all things are possible. And, if we have 
any desire after this faith and salvation, ©r any concern about 
it, let us take that rule with us, James iv. 6, " God resisteth 
the proud, but giveth grace to the humble." 

Do you farther inquire, "How is it possible for me to 
know whether I have received this precious faith? I am 
afraid I have not, since there are so many things that are 
short of it, and so many difficulties attending the inquiry." 
I answer, let me entreat you to supend your doubtful and 
gloomy thoughts upon this head, till you have seen or heard 
the other part of this subject. I would not have any serious 
soul discouraged by what has been offered. If the Lord 
should make it a means of demolishing any false hopes, or 
awakening the consciences of any deluded souls, it will be 
a great mercy to them; while the timorous soul, that desires 
to lean and live upon Christ, will, I trust, receive some en- 
couragement from the plain solution of the next question. 



CASES OF CONSCIENCE. 287 



WE NOW PROCEED TO THE OTHER QUESTION PROPOSED. 

How shall we know whether our faith be saving amidst all the 
weaknesses and doubts that may attend it ? 

It will be very proper, in this place, to peruse afresh the 
letter, which occasioned both the questions; because this latter 
query, as well as the former, is founded upon, and has a con- 
tinued respect to it. 

There is scarcely a subject in divinity, wherein valuable 
sound divines are apparently more disagreed, and whereby 
Christians are more often perplexed, than this which relates 
to the nature and workings of true saving faith; and yet it 
is undeniably a subject of the greatest importance: for the 
implantation of this grace, and an experience of its workings 
and actings, are necessary to the very existence of vital Chris- 
tianity. No subject is more plainly treated of, more copiously 
handled, nor more frequently referred to in the sacred Scrip- 
tures, than this. There is scarcely a page in any of the devo-« 
tional or doctrinal parts of the Bible, but faith is mentioned, 
or some of its actings described under the words trusting, 
.hoping, waiting, receiving, and the like. What is the true 
reason of this disagreement among judicious Christians, is diffi- 
cult to ascertain. But I am greatly apt to imagine, that the 
difference is chiefly in words; the subject itself being of an 
experimental nature, the appearances of saving faith being 
so very various, and language being scarcely adequate to the 
theme. Nothing is more difficult than to express, in proper 
words, the motions and workings of the mind. The great 
question is this, What is the nature of that act of the mind, 
whereby a soul betakes itself to Christ for all salvation? Does 
it include in it an assurance or persuasion of a person's own 
interest in Christ, and the blessings of salvation? If it does, 
what degree of this persuasion or hope is necessary in saving 
faith? And if it does not, wherein does the applying act of 
faith consist? For my part, I shall endeavour to cast aside 
perplexing queries, and take the whole of what I have to say 
from the sacred Scriptures, mentioning and explaining the 
ideas the Bible gives us of the nature and actings of saving 
faith; hoping that this method will strike out the clearest 
light, and afford the most satisfying evidence. 

The subject is very copious and large, because the Scrip- 
ture is so full and distinct upon it; but I shall confine myself 
chiefly to those searching, interesting questions that are put ; 



288 CASES OF CONSCIENCE. 

and to those difficulties that are started in the letter, upon 
which both these cases of conscience are founded. 

The writer of the letter desires me to describe that faith, 
by which the soul makes out to, applies and receives Christ 
alone for salvation; to describe what are those thoughts or 
acts of the mind towards Christ, which flow from, and are 
proper evidences of regenerating grace. He next proceeds 
to argue in a judicious way upon it, by observing that princi- 
ples are known by their effects, and that, therefore, this 
principle of living faith must be known by its acts, by the in- 
ward frame, thoughts, and affections of the heart. And then 
puts a question, whether a soul's applying to Christ for salva- 
tion with a peradventure, is a sufficient evidence of justify- 
ing faith? 

All these questions I shall endeavour to give a reply to, 
by explaining the language and ideas of Scripture on the sub- 
ject, which I apprehend is the best and safest, and likewise 
the clearest method. Bear with me then, while I expatiate 
freely upon it; and let me beg you to read with peculiar 
attention, as upon a matter that concerns the life of your 
souls. 

We have an exact and ample description of this grace of 
faith in that well known passage, Heb. xi. 1. "Now faith is 
the substance of things hoped for, and the evidence of things 
not seen." Without any learned or critical remarks upon this 
text, we may easily observe, that what faith fixes upon as its 
object, are things invisible or future, things hoped for, and 
things not seen. And thus it is distinguished from sight. 
Now it is here said, that faith is the substance of things hoped 
for; as it gives these things a substance or subsistence in the 
mind, by substantiating and realizing them to the mind, and 
impressing them upon the heart. It is likewise the evidence 
of things not seen, as it applies the evidence of their re- 
ality to the mind, and makes them as evident and real to the 
soul, as if they were visible things. So that the whole is this: 
faith in itself is nothing else but the real impression and ap- 
plication of Grospel truths and Grospel promises. When a 
person truly believes, the Grospel is written in and upon the 
heart, engraven upon the spirit of the mind, so as to become 
the principle of a person's actions and affections. Carnal 
and worldly persons are acted upon, and influenced by worldly 
and carnal principles; but believers, as such, are acted upon 
and influenced by Gospel principles. And those Grospel prin- 
ciples are chiefly such as these, that Christ is a most necessa- 
ry, most suitable, most free, and an all-sufficient and the only 



CASES OF CONSCIENCE. 289 

Saviour. If a person has these truths not only printed upon 
his imagination, but written upon his heart, and applied to 
his own case and conscience, he is then possessed of saving 
faith. 

But a person cannot clearly know that these truths are 
savingly impressed and applied, but by the motions and act- 
ings of his mind in consequence thereof. For let a person 
have ever so clear a knowledge of the truth, ever so firm a 
belief of it, ever so great a value for it, or have his affections 
ever so much moved by it; yet if his soul is not excited 
to those actings which are suited to the truth believed, he 
has no proof of his being possessed of this saving principle. 

You will ask then, what are those actings of the heart which 
are suited to, and produced by the saving impression of such 
Gospel truths? I answer in Scripture language, If any one 
truly believes, for himself, his own necessity, and the fulness 
and freeness of Christ as a Saviour, he is induced hereby to 
fly to him, to trust in him, to lean upon him, lay hold of him, 
to go to him, to take shelter under him, to make him his re- 
fuge, his portion, his hope, and his salvation. Here lies the 
centre of the whole evidence; not in the degree of a person's 
knowledge, nor in the degree of his persuasion concerning 
his own personal interest. 

You will proceed to ask, What is this coming to Christ, 
receiving of him, leaning upon, taking shelter under him, 
and the like? I answer, all these phrases, though various in 
words, are the same in sense, when applied to the workings 
of the mind, and so they illustrate and confirm each other. 
So that it is much the same which of these I fix upon; and it 
would be too tedious to run through them all distinctly. They 
are all of them figurative expressions; taking a natural and 
common idea, and applying it to the spiritual motions and 
actings of the soul; and therefore are all to be understood 
in a spiritual sense. I would make choice of one out of these 
various phrases, and explain it with a particular view to 
doubts on the one hand, and assurance on the other. 

That which I shall at present fix upon, is the act of fly- 
ing to a refuge, or taking shelter under a covert. Christ is 
the true city of refuge, and souls in believing are represent- 
ed as fleeing for refuge, to lay hold on the hope set before 
us. Heb. vi. 18. Christ is a covert from the tempest, Isa. 
xxxii. 2, and believers by faith take shelter under it. Let 
me then illustrate and diversify this similitude in a familiar 
way. 

Let us suppose a person in the field to see a terrible storm 
25 



290 CASES OF CONSCIENCE. 

a-coming, which he wants to be sheltered from. The sight 
makes his heart tremble with a peculiar awe and fear. Let 
us likewise suppose him to be informed of, or to see, a safe 
refuge, shelter, or covert at hand. Now let this person bo 
ever so well persuaded of the safety of this shelter, and his 
welcome to it, yet if he does not actually take sanctuary un- 
der it, he is still exposed to the violence of the storm, what- 
ever be his motive or reason for not flying to it. Perhaps 
he may be indifferent about it, not apprehending the storm 
to be very dangerous; or he may think to weather it himself 
without a shelter, or he may have a dislike to the shelter it- 
self, or may think that some other shelter may be sufficient 
for him. In either of these cases he still neglects to fly to 
it, and so must take the consequences, although he may see 
the storm, and believe the freeness and safety of the refuge 
proposed. This is an exact representation of the case of the 
sinner, who begins to be under some concern about his soul; 
has learned, and docs believe, in a sense, that Christ Jesus 
is a free and sufficient shelter; but either through indiffer- 
ence about Christ, or through dislike to him, or through an 
opinion of his own sufficiency, still keeps off from Christ, as 
the true Saviour, and so stands exposed to the storm of God's 
wrath, notwithstanding all his knowledge of, and opinions 
about the Lord Jesus Christ. 

Let us next put the case in a different point of view; and 
suppose a person seeing a storm coming, and greatly terri- 
fied by the apprehensions and appearance of it; but knows 
very little of the shelter that is near at hand: he has heard 
something of it, enough to make him wish that he was un- 
der it, and to be persuaded he would be safer there than any 
where else; but may question whether he shall be admitted 
into it, whether he has any right to fly to it; and many other 
such doubts and fears may possess him. Yet he is driven by 
mere necessity, sees no other relief, and upon the whole has 
such a glimmering hope, that possibly he may be admitted, 
while he is certain to be destroyed otherwise; he, therefore, 
in this trembling way, actually betakes himself to it, and 
so is safe, whether he apprehends it or not for himself in the 
act of flying to it. For his actual safety is not hindered by 
the fears of his soul, nor would it be promoted by any no- 
tional assurance; but the whole of his security depends upon 
the safety of the refuge itself, and upon his admittance into 
it, on his recurring to it, and taking sanctuary under it. This 
is an exact representation of the frame and condition of a 
poor soul, who knows but little of Ohrist, fears much through 



CASES OF CONSCIENCE. 291 

the weakness of his faith, and yet ventures through all ob- 
jections to cast himself upon the Lord Jesus for all salvation. 
I will leave it to your own thoughts to apply the similitude 
more distinctly; and shall proceed to collect from hence the 
real workings of the believer's heart in the act of believing 
on, or running to, Christ for spiritual safety. 

Casting aside the natural simile, and the outward act of 
flying, we are now to attend to the works of the soul, both 
when faith is very strong and clear, and when it is very dark 
and feeble. 

If faith acts in a very vigorous, lively, and comfortable 
manner, the language of the heart is to this purpose: "My 
misery I feel to be exceeding great, my state I see is in itself 
exceeding dangerous and helpless; I know and see that there 
is no help in myself; I cannot atone for one sin, I cannot 
root out one corruption. I cannot perform one duty myself; 
neither can I secure myself from that vengeance that is due 
to me, or prevent my being miserable for ever: but, O my 
soul, do not therefore despond, I have heard of a glorious, 
all-sufficient Saviour; one who is able to save to the very ut- 
termost, having made a perfect atonement, and wrought out 
a perfect righteousness for poor, miserable, guilty wretches, 
such as I am. The truth of G-od and the oath of Grod assure 
me that this salvation is altogether free; that the most unwor- 
thy, guilty, and polluted souls are welcome to Jesus, coming 
to him for pardon and purification; that I myself, notwith- 
standing all my sin and misery, am not excluded from this 
hope and salvation: I will therefore, without hesitation or 
fear, repair directly to this Saviour, thankfully accept of his 
whole salvation, being fully persuaded, that him that cometh 
he will in no wise cast out. I believe his promise, I will go 
and plead his own word, and lay a bold, but humble claim to 
all the salvation I need; nothing shall hinder me from this 
confidence in him; but I will go and call him my Saviour, 
and my Grod, my portion and my salvation; knowing that he 
will not disappoint my hope, deny my claim, or rebuke my 
confidence; though I am in myself so utterly unworthy and 
polluted. " The soul having thus by faith in free grace, 
reasoned itself into this glorious hope, immediately repairs to 
Christ, pleads the promises, claims Christ and all his salva- 
tion, and finds rest in him. Oh, what satisfaction and conso- 
lation, what joy and triumph does the soul now experience! 
This is the joy and pleasure of faith, founded not upon any 
past evidences; but upon the entire fulness and frecness of 
Christ. Now this satisfaction in Christ produces a hearty 



292 CASES OF CONSCIENCE. 

love to him, delight in him, and a desire to honour and serve 
him for ever. It makes the soul abandon all self-righteous- 
ness, as nothing worth; and to hate every false and sinful 
way, as dishonourable and abominable to that Jesus whom it 
loves with a superlative affection. 

But if faith acts in a very weak, feeble, and uncomfortable 
manner, the heart speaks to this purpose: "0 my soul, in 
what a miserable condition art thou! Surely I am a lost crea- 
ture, I am ruined, I have ruined myself, my sins cry aloud 
for vengeance, and my heart is above measure, beyond con- 
ception, polluted and abominable. I cannot help myself, all 
the creation cannot help me; my sins are gone over my head 
as a heavy burden, too heavy for me to bear: and oh, what 
shall I, what can I do? Whither shall I fly for shelter from 
the wrath due to me, and how shall I get this sinful heart of 
mine cleansed, fit to appear before God? O I am lost, utterly 
undone in myself. Bat is there no help, no hope? I have 
heard indeed, that there is an all-sufficient and gracious Sa- 
viour provided: but I greatly fear whether he will pity me and 
save me. I cannot believe that ever I shall be welcome to 
him, cannot think that ever he can pardon such a vile sinner, 
or will cleanse such a polluted heart as mine is. I cannot 
apprehend, that such infinite favours as I must have, or pe- 
rish, will ever be granted to one so ill-deserving and hell-de- 
serving as I. Surely I can never be one for whom he shed 
his precious blood, and therefore can expect no welcome at 
his throne, no admittance into his love. But my necessities 
press hard upon me: if I stay in this condition my damnation 
is certain. It is, however, possible there may be some hope. 
If I go to him, and venture to lay myself at his feet, it cannot 
make my condition worse. I will', therefore, go and confess 
my sins, and see if there be any mercy for me. But what 
shall I say? I tremble to think of appearing before him, 
whose name I have dishonoured, whose blood I have trifled 
with, whose mercies I have abused, and whose calls and invi- 
tations I have slighted. However, go I will, and if I perish, 
I perish. ,; Whereupon the poor desponding soul ventures to 
the throne of grace, paurs out its complaint, confesses its 
guilt, mentions something in a trembling manner of the free 
grace of Christ; and perhaps is in such a fright, under such 
tremor and dread, that it knows not where it is, nor what it is 
about; little thinking that it is now acting faith upon Christ. 
Well, being thus come, the soul receives just encouragement 
enough to go again and again; and from this time forward 
it loves and prizes a throne of grace, is watchful against 



CASES OF CONSCIENCE. 293 

G^cry tiling that may grieve the Spirit, and offend the Sa- 
viour; it seeks to no other refuge, but looks this way alone, 
and receives such a view of Christ as to make him lovely and 
desirable. Though darkness and doubts may still possess the 
mind, yet it will cleave to Christ heartily, desiring to be 
found in him, and to be made more and more like him. 

A person that approaches to Christ, and acts in this trem- 
bling way, obtains the same safety, though he does not pos- 
sess the same comfort and assurance, with the former. For 
our safety does not depend, as I said before, upon our assu- 
rance, but upon the welcome which Christ gives to the 
coming sinner. Though we believe not with such assured 
faith, he abideth faithful; he cannot deny himself. Oh what 
encouragement is here for the weak faith of such trembling 
souls, to show them what hope they may entertain, and what 
free promises they may plead! 

There are various degrees between these two opposite 
cases which I have represented; and there is a vast variety 
of experience. For the same soul, that at one time comes 
with trembling, may, at another time, receive farther hope, 
and then sink back again into the same discouragement as 
before; while a person that has at first fled to Christ with 
much assurance, may have his faith assaulted and staggered 
afterwards. In other persons, there is a great mixture of 
hope and fear, joy and distress, by turns; but, in general 
there is a gradual increase of hope and love; for the path of 
the just is as the shining light, that shineth more and more 
unto the perfect day. 

Let me once more observe, that there is a great variety, 
not only as to the strength or weakness of faith; but likewise 
as to means and ordinances, in and by which it works. For 
with some, these actings of faith are exercised in a way of 
serious meditation; whilst others cast themselves upon Christ 
by prayer; and not a few have these workings drawn forth 
in reading or hearing the sacred oracles. And those, who 
observe the motions of their souls, will find, that in either 
of these ways the soul does actually, seriously, and cordially 
betake itself to Christ, and cast itself upon him. 

Thus I have endeavoured to describe in a plain and fami- 
liar way, chiefly under one figure, that of flying to a refuge, 
the special actings of saving faith. I might in the same man- 
ner run through, and expatiate upon, tbe other representa- 
tions of it, such as, coming, leaning, receiving, and the like. 
But this is unnecessary, because it would still be found to be 
the same thing, the same sort of act under them all. For it 

25* 



294 CASES OE CONSCIENCE. 

is the coming to a free fulness, leaning upon a free prop, re- 
ceiving a free gift, as well as running to a free shelter. And 
tinder them all there is really an appropriating possession of 
Christ, and an application of him to the soul with greater or 
less degrees of hope and comfort, founded upon the free wel- 
come the Grospel gives to a coming sinner. 

But after all that has been said it must be confessed, that 
sometimes the very act of faith is so weak or confused, that 
a person cannot by a reflection upon these transactions be- 
tween Christ and his soul, arrive at a clear persuasion whether 
he has believed or not: it might, therefore, be proper to say 
something more upon this head, to give all the light I am able 
into the matter. Sometimes, indeed, faith acts in such a 
powerful and perspicuous manner, that it evidences itself, 
the Spirit witnessing with our spirits that we are the children 
of Grod : and then a person can no more doubt of his interest, 
or of the truth of his faith, than he can deny or overlook 
the clearest and strongest motions of his own soul. In this 
case, the soul can at once say, My Lord and my G-od; can 
directly appropriate a saving promise, taste the sweetness of 
it, and apply the blessings to itself. 

Besides, it may appear, that there is a deceit even in the 
soul's own assurance; this may be only a flighty passion, a 
fond imagination, or a dangerous delusion; the assurance of 
faith. It is, therefore, highly necessary, that this persuasion 
itself should be examined into, and brought to the test of 
sacred Scripture. While, on the contrary, those who have 
not any clear assurance at all, may be proved from the divine 
word to be true believers. There may be such fears mixed 
with our hope, such unbelief with our faith, or the act of 
faith may be in itself so weak, that it may be impossible, 
from these experiences themselves, to prove our interest. 
Yea, we may be so dark in our minds, or so very jealous of 
our own hearts, as to make us afraid to draw the happy con- 
clusion in our favour. And what must we do in these cases? 
Surely we may and ought to recur to marks and signs, ac- 
cording to the apostle's direction, 2 Cor. xiii. 5, "Examine 
yourselves whether ye be in the faith;" while he at the same 
time insinuates the most substantial evidence for it, namely, 
jhat Christ is in us except we be reprobates. And if we 
pay any regard to the present experiences of believers, we 
shall often find that a soul has fled to Christ at first in the 
dark; not having received any clear consolation, till after- 
wards the fruits of faith in the heart and life have been dis- 
covered, and this discovery by the word and Spirit of Cod 



CASES OF CONSCIENCE. 295 

has been the first introduction of a comfortable and settled 
hope. 

I will therefore endeavour now to put you and myself into 
a proper and clear way to know whether our faith be saving, 
amidst all the weakness and doubts that may attend it, by 
producing a few satisfactory marks and evidences. And may 
the Lord enable all that peruse these lines, and who are in 
doubt, to put the questions home to themselves, that may be 
proposed! There is a great variety of marks and signs of 
this grace laid down in the word of God, and judiciously 
opened and applied by divines; such as an aversion to sin, 
the Spirit of prayer, conquest over the world, and the like, 
which are all good and solid marks, if rightly understood. 
But the only thing that can determine whether our hatred of 
sin, or contempt of the world, or love to God, &c. flows from 
faith, and is evidential of it, is an inquiry into the principles 
and motives of these experiences. I shall, therefore, aim to 
put the questions as close as I can, to search into the very 
springs of our conduct. 

I must take it for granted of every one who has true faith, 
that to him, (1,) himself is vile; (2,) the Gospel is precious; 
(3,) sin is hateful; (4,) holiness is desirable; (5,) Christ is 
honourable; (6,) God's children are amiable. He is no true 
Christian that cannot set his seal to these things: for if a 
person is proud of himself, slights the Gospel, makes a mock 
at sin, is not concerned to be conscientious in duty, despises 
Christ, or dislikes the people of God as such, he can have no 
apparent pretensions to this holy and spiritual grace. But 
still it is not enough for us to apprehend that we have the 
above marks ; because there is a sort of humility, hatred 
of sin, love to Christ and holiness, that does not flow from 
faith ; and there may be an appearance of all these things 
from legal principles. Wherefore, under each of these 
heads, I must put the questions double : Whether it is so 
with you, and why it is so? 

1. Are you vile and base in your own sight? This I appre- 
hend is mentioned as a characteristic of a true saint in Psalm 
xv. 4. Wc read it thus: "In whose eyes a vile person is con- 
temned:" I rather choose to render it, "Who is vile and de- 
spised in his own eyes." This every true Christian is before 
God, because he sees so much of the meanness .and corrup- _ 
tion of his nature, and of the majesty and purity of God. 
But it is to be apprehended that some persons may answer 
this character, who have been only under a legal work, not 
knowing any thing experimentally of faith in ChrLst. I must, 



296 CASES OP CONSCIENCE. 

therefore, ask farther, What is it that makes you thus appear 
low and contemptible in your own eyes? You may see 
enough of yourself, your sin, and your misery, to discourage 
you, and drive you to despair, and yet have a legal pride at 
the bottom of all this seeming humility; and this may keep 
you from Christ, by making you unwilling to go to him, till 
you can purify yourselves to prepare yourselves for him. But 
if your humility is promoted by, and founded upon, a view of 
the froeness of grace in Jesus Christ, so as you see, that if 
you are saved, it must be by free, powerful, preventing grace: 
and the sight of grace is absolutely free, melts your soul, sub- 
dues your pride, and shames your unbelief: this is a good mark 
that you have seen Christ, and believed on him. Or thus, if 
you are humbled and ashamed in yourself, not only because 
you have broken the law, but likewise because you have been 
so unbelieving as to the grace of the gospel; because you have 
no more trusted in Christ, loved him no more, and have 
sought him with no more eagerness and delight; I say, if 
such things as these make you low, vile, and abominable in 
your own sight, it is a happy evidence, that you have had 
something of the Grospel engraven upon your heart. 

2. Is the Grospel precious to you? This is another thing 
that is universally true of all believers; who, as new-born 
babes, desire the sincere milk of the word, that they may 
grow thereby, 1 Pet. ii. 2. But it is certain, that persons 
may be fond of the G-ospel, may be zealous for its doctrines, 
and plead its cause, without having ever felt the saving power 
of it upon their hearts. Ask yourselves, therefore, another 
question: Why is it that the G-ospel is precious to you? 
What are the peculiar doctrines of it, that you are most ac- 
quainted with, and why do you lay such a stress upon them? 
For instance, the atonement of Christ, the imputation of his 
righteousness, and the divinity of his person. Cannot you bear 
to part with these truths, because you see and feel that in them 
is contained all your salvation, all your desire, and all your 
hope? Can you say for yourself, that if these doctrines are 
uncertain, all your comfort and expectation is removed, and 
the very foundations destroyed? If your value for these truths 
arises from an inward conviction that you must be lost with- 
out them, and from such a regard to the honour of Christ, 
that you cannot bear to have him so degraded and dethroned; 
this is a blessed sign, that your regard for the Grospel flows 
from, and is evidential of, a saving belief of it. 

3. Is sin hateful to you? This is another particular, with- 
out which a person cannot be supposed to be a true believer; 



CASES OE CONSCIENCE. 297 

but for this to be a proper proof of a true faith in the heart 
it is necessary you should farther inquire, Why you hate it? 
If you detest it merely because it endangers your reputation, 
or distresses your conscience, or hurts your constitution, or 
merely because it renders you liable to everlasting misery, 
the strongest detestation of any iniquity upon these grounds 
will not prove the truth of faith in your hearts. But if you 
hate sin, because Christ died for it; if you see the sinfulness 
of it, as appearing in the cross of Christ; if you can look upon 
a suffering Jesus, and mourn for your sins, as what pierced the 
Saviour; if you cannot bear to indulge it in any of its appear- 
ances, because it would be the highest ingratitude to Christ, 
who loved us so as to give himself for us: such grounds as 
these for hating sin, will evidence a person to have believed 
in Christ, and have had some true taste of his love. 

4. Is holiness desirable to you? Or is it your desire and 
endeavour to walk in all the statutes and ordinances of the 
Lord blameless? This is a necessary ingredient in true Chris- 
tianity; for it is a scripture maxim, that without holiness no 
man shall see the Lord. He in vain pretends to have true 
faith, who has no real love to and desire after holiness. But 
for this to be an evidence of true faith, you must farther in- 
quire, Why you love it? Perhaps you would be glad to be 
regular and obedient, in order thereby to promote your tem- 
poral interest, or to advance your good name, or perhaps to 
recommend yourselves to God by your own righteousness. 
Such by-ends, or selfish and self-righteous views being at 
the bottom of your obedience and endeavours, will spoil all, 
and rather prove that you are destitute of true faith; but if 
your regard for, and aim at, holiness, arises from a love to 
Christ, a desire to serve and glorify him, if it is a sense of his 
love, and a view of his loveliness, that quickens and con- 
strains hereunto; this is a blessed evidence that your faith is 
saving, howsoever dark or doubting your frames may be. 

5. Is Christ Jesus honourable in your esteem? We are 
expressly told that he is so to them that believe. 1 Pet. ii. 7. 
Believers have a real value for him, love to him, and estima- 
tion of him. But in order to know whether this value for 
Christ is of the right kind, and is evidential of saving faith, 
it is necessary to inquire upon what accounts Christ is pre- 
cious to you? Is it merely because he is able and willing to 
save from the wrath to conic? or is it because he saves from 
sin, as well as from wrath?* Do you value Christ because he 
is an effectual Saviour, and an absolutely free Saviour, and 
a holy Saviour? Perhaps you like that he should assist you 



298 CASES OF CONSCIENCE. 

to save yourselves; but do not like that he should do it effec- 
tually, by his own efficacious grace: or it may be, you would 
like to be interested in his redemption, but had rather re- 
ceive it upon conditions to be performed by you, than as a free 
gift, or you may like that he should save you from the desert 
of sin, while you had rather have him spare sin itself. A 
regard for Christ and his salvation, in either of these ways, 
is no evidence of saving faith. But if you esteem, honour, 
and value Christ, because he saves freely and effectually, and 
that both from the guilt and from the power of sin ; this will 
prove that your faith is saving. 

6. Lastly, Are the children of God amiable to you? This 
is another necessary characteristic of a true believer. " For 
we know that we have passed from death unto life, because 
we love the brethren." 1 John iii. 14. But let us take heed 
of a deceit here. You may love the children of God, because 
perhaps they are, some of them, your particular friends, or 
your relations, or because they have been kind to you, or 
because their natural temper, and valuable qualifications, 
make their conversation agreeable to you. Such things as 
these may draw forth a strong affection in you, towards them, 
while you yourselves may be strangers to the grace of God. 
Ask yourselves, therefore, Why you love them? If it be, be- 
cause they bear the image of Christ, because they are holy, 
serious, spiritual, heavenly, and zealous for Christ, and if you 
love them the more, the more you see of these things in them 
whatever they may be in other respects, this is a proof that 
the same principle of faith and love is in you that is in them. 

By putting such queries as these, a person may, under 
the influence of the divine Spirit, arrive at this important 
knowledge, whether he has saving faith or not. Though 
perhaps you cannot recollect the particular actings of your 
minds towards Christ, cannot observe the special workings of 
faith in your souls; yet if you can say, that you are low in 
your own eyes, that the Gospel is precious to you, sin hateful, 
holiness desirable, Christ honourable, and God's children 
amiable, and can find that the reasons and grounds of this 
temper of spirit are of an evangelical nature; you may humbly 
and safely conclude, that this divine principle is wrought in 
your souls. 

Let me now conclude the whole with a suitable improve- 
ment, by way of information, consolation, humiliation, and 
direction. 

1. For information. Hence learn that a person may safely 
make use of marks and signs, to know whether he has truly 



CASES OF CONSCIENCE. 299 

believed or not. I make this plain remark, upon account of 
one paragraph in the epistle which occasioned this discourse. 
The writer expresses himself as concerned to know, whether 
his hope be not too much the hope of a Pharisee; too much 
built upon such acts of the mind as arise from a legal prin- 
ciple, such as his humility, his striving against sin, and his 
endeavours after a religious frame of mind: that is, he queries 
whether a hope raised upon such evidence is not legal, and 
does not tend to make him trust in duties and frames. To 
which I answer, that to raise our hopes upon such experi- 
ences as are or may be of a legal kind, is indeed very dan- 
gerous. But we must not carry this thought so far as to deny 
or depreciate the use of marks and signs, for fear of trusting 
in them. It is indeed very difficult to take encouragement 
and hope from marks and evidences, without relying upon 
them, or putting them in the room of Christ. But there are 
two things that will prevent us from doing thus. 

One is, to look upon nothing as a true evidence of faith, 
that has not an evangelical principle at the bottom of it. If 
we take our encouragement from our humbling sense of sin, 
from our strivings against it, and from our endeavours after 
holiness, without inquiring what it is that makes us humble, 
penitent, and diligent, we are in danger of being deluded by 
a false evidence, and of placing our confidence upon it, 
rather than upon Christ. But if we are concerned to look 
into the motives and principles of our humility, repentance, 
and diligence, and to see that a regard to Christ in all his 
offices be the grounds thereof, then our evidence is true; 
and we are not in such danger of falling into a legal frame; 
because now nothing but Christ in us is our hope of glory. 

The other thing necessary to prevent us from trusting in 
frames, evidences, and duties, is to make use of the hope 
we have obtained from them, to encourage us farther to trust 
in Christ, and live upon him. Having obtained some good 
hope through grace of an interest in Christ by way of reflec- 
tion upon past experience, we are now to say in our hearts, 
u Has Christ revealed himself to me so freely, graciously, and 
powerfully? Let me then go to him with an enlarged confi- 
dence for all those supplies of grace, strength and comfort 
that I want, being encouraged herein by the experience I have 
had of his free grace and almighty power." If we, therefore 
raise our hope from such evangelical marks, and improve it to 
farther reliance upon Christ, we are not guilty of trusting in 
frames or duties. 

2. For consolation. Happy, thrice happy, is he that is en- 



300 CASES OF CONSCIENCE. 

dowed with tliis special grace, tlie mother, as I may say, of 
all the rest; for the word of G-od solemnly declares, that he 
who believeth is justified, will be sanctified, and shall be 
eternally saved; that he has an interest in all spiritual bless- 
ings, in all the sure mercies of David. He that has this di- 
vine principle of saving faith, is safe, whether he knows it or 
not; yea, the least degree of it is saving, whatever doubts or 
weaknesses may attend it. Let me assure you, believers, 
that you need not be discouraged, because of your many dark- 
nesses, fears, enemies, or temptations, for you shall come off 
more than conquerors, through him on whom your faith rests. 
You may be apt to perplex your minds, and sink your spirits, 
because your faith is so weak, because you cannot distinctly 
recollect the actings of it in your experience, or have not had 
those deep, awful convictions of sin, or those lively joys and 
comforts that others can relate. But do not distress your- 
selves for want of these feelings; if you can conscientiously 
answer the foregoing questions, your state is safe, though you 
fall short of many others in knowledge, in comfort, and lively 
experiences. Wherefore, comfort yourselves with these words; 
remembering that Christ will not break the bruised reed, nor 
quench the smoking flax, but will bring forth judgment unto 
victory. 

3. For humiliation. Can we prove the truth of our faith 
only by the motives and grounds of our humility, devotion, or 
diligence? How many of the experiences and duties of be- 
lievers themselves are defective in this respect ! How many 
by-ends, selfish views, and carnal motives, lie at the foun- 
dation of most of our performances ! Surely we have all rea- 
son to lament the weakness of our faith, and its absence from 
many of the services we engage in. Let us humble our- 
selves before Grod, that our repentance, our resolutions, our 
hopes, our comforts, our obedience, and all our duties, are 
no more evangelical, having so little of faith under them and 
in them. 

4. For direction. Though we may make use of marks and 
signs to try the truth of our faith, yet let us take care not to 
live upon these evidences, but to live by faith on Christ. 
You have had a large description of the direct acts of faith in 
this answer; and let me assure you, that the best way to 
clear up your evidences, to strengthen your graces, and to 
promote the life of religion, is to be found frequently thus 
acting upon Christ, flying to him, and taking sanctuary in him. 
Are you in darkness? go to him for light. Are you in doubts 
through unbelief? go to him for satisfaction and consolation. 



ANSWERS TO PRACTICAL QUESTIONS. 301 

Are you weak and feeble? go to him for strength. Let every 
complaint drive you to him. Make use of every ordinance 
to direct you to him. Improve every comfort and hope to at- 
tract you to him, and to encourage your confidence in him. 
In this way, by frequent recurring to Christ, you will find, 
not only your faith cleared and strengthened, but likewise 
true grace, true holiness, and true consolation, advancing in 
your souls, till faith be swallowed up in sight, and hope in en- 
joyment. 

Question III. — When may a person conclude that he enjoys God in 
the performance of duty? 

A very serious and weighty query indeed! I wish I was 
able to answer it, from a happy and large experience of the 
enjoyment of God. By duty here, I suppose is meant not 
any common function of life, which may be performed with- 
out the help of special grace; but any religious duty, which 
God, in his word, hath enjoined on his people, and in the 
performance of which he graciously condescends to meet 
with them, according to his promise. Such are the duties of 
prayer, &c. 

1. To enjoy God in duty is to enjoy his gracious assistance, 
or the enlightening, quickening, strengthening, and sanctify- 
ing influences, and operations of his Spirit; without which, 
it is impossible to perform any duty in a right, holy, and ac- 
ceptable manner. Then one may conclude that he enjoys 
God in duty when his mind is impressed with a deep sense of 
the reasonableness, use, and design of the duty; when he 
willingly and heartily engageth in it, in the name of the Me- 
diator; with reverential thoughts, and a holy awe of God; 
with a single view, and ardent desire to glorify God; with 
self-abasement, and inward loathing of himself before God; 
with humble and sincere reliance upon him, and with unut- 
terable breathings and pantings after him: — When he wholly 
resigns his heart to God; to be constantly governed, eternally 
possessed, and perfectly sanctified by him: — And, in short, 
whenever the graces of the Spirit are in real exercise. These 
things, I think, cannot be experienced by a soul destitute of 
the influence and assistance of the divine Spirit. 

2. I humbly conceive, that a person may be said to enjoy 
the presence of, and have fellowship with, God in duty: — - 
"When he heartily approves of, and contemplates with plea- 
sure upon the being, attributes, works, providences, word, and 
worship of God; — When his thoughts are emptied of all crea- 

26 



302 OA.SES OF CONSCIENCE. 

tures, but filled with a holy and delightful meditation upon 
the glorious perfections of God. When he esteems and con- 
fides in God as his God and everlasting portion; viewing the 
Father, as his Father in Christ; looking upon the Son, as 
his only and complete Saviour; and regarding the Holy 
Spirit as his sanctifier, comforter, and guide; and all this 
with a solid peace, heavenly calm, and unspeakable satisfac- 
tion: — When he feels his heart glowing with gratitude, and 
flaming with love to God, Father, Son, and Spirit; and doth 
experience such perfect oneness, such strong union, and such 
sweet and delightful fellowship between God and his immor- 
tal part, so far that it exceeds all fellowship and union be- 
tween his soul and any creature whatever; and which he can- 
not possibly express; as if God were nearer and dearer to 
him than his own self, interwoven with his very heart, and 
become the life and -essence of his inmost soul: — When he 
doth not only confide in, and love God, as his God, but doth 
see and know that he is so, enjoying sweet manifestations and 
clear discoveries of the love and mercy of God to his soul : — ■ 
When gospel promises are so powerfully applied to him; 
when his heart is so filled with sacred joy and overpowered 
with heavenly light; and when the Holy Spirit witnesseth to 
his spirit his election, vocation, &c. so clearly and free from 
doubts, that he cannot forbear breaking out thus, or to this 
effect. 

"Oh, my God! my God indeed! now I cannot question 
thy love; oh! I feel it! I feel it! nor do I doubt of my interest 
in thee; nay I am thine, and that forever! I! the vilest 
wretch! the meanest worm! astonishing! Thou hast created 
me in order to redeem and create me anew! oh, my heavenly 
Father! now I behold thy smiling countenance! now I am 
happy beyond expression! 0, what joy do I now feel! what 
glory do I now behold! what a treasure I now possess! the 
world, the whole world, cannot give what I now enjoy! 'tis 
heaven; 'tis thou, my God, that thus fills, and more than 
fills my soul with bliss; with joy unspeakable and full of 
glory. Oh! precious Redeemer, thou hast died for my sins! 
yes! for mine. Oh! thou divine Sanctifier, thou hast 
changed my vile and abominable heart! thou hast raised me 
from death to life! thou hast brought me from the suburbs 
of hell to the gate of heaven ! now I feel the everlasting arms 
of Jehovah undereath me; and behold the attributes of the 
Most High, as so many bulwarks round about me! 0! I am 
infinitely secure and eternally happy! 0! lovely Jesus! 
how gladly this moment would I bid adieu to all below the 



ANSWERS TO PRACTICAL QUESTIONS. 303 

sun, and turn mine eyes from every earthly object, to gaze 
eternally upon thy transcendent beauties and divine perfec- 
tions ! 

"But oh! how distressing the thought of losing this 
precious taste of thy love! and especially of my proving, 
after all this kindness to me, unthankful, unstable and un- 
faithful to thee! Oh, that I might never sin once from 
henceforth! Hasten the time, my God, when, instead of 
sipping now and then by the way, I shall eternally drink of 
the water of life, at the fountain-head! and appear in thy 
presence, to spend eternal ages in wonder, bliss, and praise V 

I do not think that every Christian doth enjoy an equal 
degree of the soul-refreshing presence of God, which holy 
men of old called the light of his countenance. Neither do 
I believe that any enjoys all that I have observed, whenever 
God is present with him in duty. A believer may enjoy a 
comfortable portion of the divine presence, so as to experi- 
ence sweet serenity, inward tranquillity, and inexpressible 
calmness; yet, without strong raptures and transporting ec- 
stasies. I am likewise fully persuaded, that a believer, in the 
performance of duty, may be under the convincing and (in 
that sense,) enlightening influence of the blessed Spirit, so 
that the poor man doth hate and loathe himself to a very great 
degree, yet may have but little comfort; nay, perhaps his very 
soul may be wounded with fear, lest he should be utterly cast 
away at last. Now though that doubting soul is certainly 
under the very necessary teachings of the Holy Spirit, and 
God is really present with him in duty; yet, properly speak- 
ing, he doth not enjoy God. It is one thing to be under the 
saving operations of the Holy Ghost, but another thing to 
enjoy or have fellowship with God. The enjoyment which 
our blessed Lord had at his baptism, and also on the mount 
where he prayed, differed much from that in the garden. 
And I doubt not but Paul's enjoyment, Acts ix. 11, differed 
considerably from his enjoyment, chapter xxii. 17. But I 
add no more, than that it may be your happy lot and mine to 
enjoy much of God now, and have the glorious vision and 
fruition hereafter. 



Question IV. — How may a person know, in the exercise of Prayer, 
Whether he is under the influence of the blessed Spirit, or, under 
the movings of his own natural spirit or imagination? 

It is undoubtedly the most excellent of all knowledge, for 
a man to be able to discern himself at all times, especially in 
our approaches to a sovereign God ; before whose infinite ma- 



804 CASES OF CONSCIENCE. 

jesty all the posterity of apostate Adam is less than nothing, 
and altogether vanity. This is a knowledge infinitely more 
refined in its nature, than that which distinguished ancient 
Greece by the title of the eye of the world. A knowledge, 
not to be attained by drinking the pure streams of Castalio's 
fountain, retiring to the solitude of Parnassus, or climbing 
the heights of Helicon: not to be attained by attending at 
the feet of Gamaliel, either ancient or modern human lite- 
rature being unconnected therewith, though in itself no 
enemy, but a friend thereunto. This knowledge is attainable 
no where else but in the school of Christ, under the enlight- 
ening influence of his Spirit. . By human instructions, 
human knowledge and that alone, is attainable, for the 
streams can never rise higher than the fountain, but the 
knowledge of discerning spirits is in its nature divine, there- 
fore must be the fruit of divine instructions. 

According to the query, and 1 John iv. 6, the spirits by 
which every person is actuated, by the one or the other, are 
two, viz. the Spirit of truth, and the spirit of error. One or 
other of these presides over all the thoughts of the heart, the 
words of the mouth, and every action of the life of all the 
posterity of Adam. For I know no medium between truth 
and error, nothing indifferent in religion. As prayer is the 
matter under consideration, it behooves us to inquire when 
in that exercise a man may be said to be under the one, 
and when under the other? In answer thereunto, I have of- 
ten observed, that in all, or most of the exercises of religion, 
there are three paths, viz. two extremes, and a middle term 
or path : these three paths engross all the professors of reli- 
gion; the two extremes are under the directon of the spirit 
of error. One, the name of which is the middle path of 
judgment, is reserved to the direction of the Spirit of truth. 
AVe shall find this is nothing more than in the manner of 
prayer. 

I. There are some people excessively afraid of formality in 
prayer; and there are others still, who, from a principle of 
mere negligence, utterly neglect premeditated prayer, equally 
with those who despise it from a principle of enthusiasm: 
these two kinds of people, under the influence of their own 
corrupt imagination, or a spirit of darkness and error, (call 
it which you will,) are led into an extreme on the one hand; 
but on the other side, there are some who, to avoid the errors 
which generally attend the precipitancy of the former, err as 
much on the other hand, and dare neither trust the dictates 
of their own hearts, nor the instructions of Him by whom 
Christians are taught to pray; but must have not only their 



ANSWERS TO PRACTICAL QUESTIONS. 305 

matter and method premeditated, but their very sentences 
must be constructed by another upon whose skilfulness they 
implicitly rely, and must have their rules before them in 
black and white. These are both of them extremes, and 
claim for their patron the spirit of error, which dealeth all 
in extremes. 

But betwixt these two, if I mistake not, the path of judg- 
ment, in which the blessed Spirit doth lead his people, is 
found. I do not mean, that if the Spirit of God doth not 
teach his people to rely upon the compositions of others, that 
he directeth them to pre-compose for themselves, though this, 
alas, is the modern custom; but that he leadeth them to pre- 
consider the sense they have of the greatness, goodness, and 
wisdom of Jehovah, that when they conre to address his 
throne their verbal adorations of him, in these and all his 
other attributes, may not overrun their mental adoration of 
1dm. I mean, that he teacheth his people to pre-consider 
their interest in and relation to God, that their external in- 
vocation of him may not express more confidence than their 
hearts are really possessed of. 

For nothing bears a more hateful aspect, than the words 
our Father, in the mouths of such who deny that we can cer- 
tainly know our adoption in time. I mean further, that the 
Holy Ghost leadeth his people to consider the sin they have 
to mourn over and confess, the blessings they, or the persons 
for whom they pray, do immediately want, the evils which 
they are to deprecate, the blessings for which they are to ex- 
press their thankfulness, &c. Such premeditation, if I am 
not grossly ignorant, is the duty of every Christian, and a 
considerable part of the Spirit's instruction. 

IT. It is not always safe for a man to conclude that he is 
influenced by the Spirit of God, when he finds a fluency of 
words and freedom of utterance, for this doth very frequently 
proceed from natural causes, such as a happy position of the 
animal spirits — or from familiarity with the persons with whom 
we pray, especially if we are conscious that their gifts are 
inferior to our own; yea, if we only imagine so, it will an- 
swer the same end. For my own part, I have frequently 
found that pride lurking in my heart hath been greatly con- 
cerned in my volubility; but the first, viz., the animal spirits 
having such a strong connexion with the mental faculties, 
as well as the organs of speech, arc very much, yea, most of 
all concerned in our volubility in prayer. There arc many 
well decorated orations made with great freedom of speech, 
adorned with a graceful utterance, prayer-wise, when, alas, 
the Spirit of prayer is not there as would readily appear, if 

26* 



306 CASES OP CONSCIENCE. 

the orator would be so honest as to tell us the real disposi- 
tion of his heart while in prayer; whether he viewed God or 
himself most; whether he considered the greatness of Jeho- 
vah, or the taste of the people with whom he prayed. 

III. Nor is it safe for a man to conclude, that he is under 
the influence of the spirit of error, when in prayer he seems 
to be at a great distance from the favour of God. For it fre- 
quently happens, that a soul is never more under the influ- 
ences of sanctifying grace, than when he seems in his own 
apprehension to be at the greatest distance. But because I 
know all are not of my mind in this, I must beg of them, 
who think otherwise, to consider the case of Job, who when 
he was nearest his enlargement underwent the severest re- 
bukes; and why not so with God's children in our days? 
For my own part, without hesitation, I look on a sense of 
distance to be a great degree of nearness to God; a sense of 
deadness to be a goodly measure of life; a sense of barren- 
ness in prayer, to be a goodly sign of a soul fructified by 
grace. Very often the soul, in great seeming distance, is 
under the immediate influences of the Spirit of God, Isa. 
xlii. 16, especially if the person find any of the following 
tokens of the Spirit's presence. 

1. Let a man or woman conclude themselves under the in- 
fluences of the Holy Spirit in prayer, when, in his approaches 
to the throne of grace, he is possessed of such a sense of the 
divine greatness of a prayer-hearing God, which sinketh him 
low in self-abasement, and so covereth him with a holy shame, 
that it is with some degree of confusion he lifteth up his 
guilty eyes to the throne of infinite holiness. In such a case, 
creatures will be to him just nothing at all. In such a frame, 
swelling words of vanity, which infest not only our modern 
pulpits, but crowd into our Christian meetings appointed for 
social prayer, will be strange to the person's tongue; there 
should be no verbal adorations, but what carry heart and 
soul in them. 

2. When he is blessed with a sense of nearness to God, 
and though, under a sense of the awfulness of the divine 
Majesty, he is enabled to admire that affinity of grace and 
goodness in God, which irradiates all his greatness, and en- 
dearcth his sovereignty unto us. Then, with a profound awe 
and holy reverence, mixed with a becoming boldness and 
child-like confidence, he approaches the eternal throne, which 
he seeth sprinkled over with the atoning blood of the imma- 
culate Jesus. In such a praying frame, shame will depart 
from the person, knowing that his business is with God. 



ANSWERS TO PRACTICAL QUESTIONS. 307 

8. When lie hath such a sense of sin and deadness, that he 
can make little other confession thereof, but with sighs and 
groans, there is a great deal of the Spirit's influences in such 
a confession, though the person himself should not be able to 
utter one sentence. Yet there are many souls, who, for want 
of understanding to discern the spirits by which they are in- 
fluenced, never think they pray by the Spirit's assistance, 
but when with pleasure they can nil up their usual time in 
freedom and utterance; but this is a distressing mistake. 
There is a vast difference between the Spirit and the gift of 
prayer. Let such precious souls observe, that words make 
up but a very small part in prayer. There is more persua- 
sive eloquence in a single sigh or groan, forced from a sense 
Oi indwelling corruption, than in ten thousand well-construct- 
ed sentences without that sense. Grammar and rhetoric are 
not essentials of prayer. 

4. When there is such a sense of our wants, that all our 
petitions are thereby circumscribed, and by the rules pre- 
scribed by our necessities, all our petitions are regulated; 
a person under the Spirit's influences, dare ask no bless- 
ings but what he really knows he wants, either for himself 
or others for whom he prays. All precipitation, levity, af- 
fectation, superfluous words, vain repetitions, and sometimes 
our elocutions, are the fruit of our own spirit, which may 
justly be called a spirit of darkness and error. But so are 
not all tautologies in prayer, for these frequently proceed 
from a fervency of spirit, with which only the Holy Ghost can 
inspire us. 

As I am afraid I have already been too prolix, I dare add 
no more, only sum up what I have written, concluding, that if 
we are under the Spirit's influences, all our adorations will 
be ruled by the sense we have of his divine Majesty, — all our 
petitions by a sense of our wants, — all our thanksgivings by 
a sense of the mercies we are partakers of, — all our invoca- 
tions of God will be ruled by the sense we either have, or 
desire to have, of our interest in and relation to hini, and our 
confessions by our sense of sin. 

Another ansioer to the above Question 
I apprehend, that the difference, as stated in the plan, may 

be considered in the manner of the operation or influence; 

the tendency of it, and the termination of it. Two things I 

take for granted, both which I think are indubitably evident. 
1. That every believer, every heaven-born soul, is, by the 

divine work upon his heart, made to abhor every evil way, 



808 CASES OF CONSCIENCE. 

every sin; and yet he at the same time finds, almost (at 
least) every sin working within. And, 2. That all be- 
lievers, are in every thing liable to be actuated either by the 
blessed Spirit; the influence of good angels; or by their own 
evil imagination, and by the suggestions of Satan: so, con- 
sequently, Satan's methods with the wicked and the godly 
are very different; but it is only the believer which comes 
within the verge of our correspondent's plan; and to this I 
confine my thoughts. 

I. As to the manner of the operation, I humbly appre- 
hend, there is an apparent difference to an observing mind. 
The Spirit of Grod does not at any time debase the nobler 
power of the soul, the understanding, by attempting an en- 
trance at the servile door of the affections; but honours him- 
self, and the soul of man, by entering in at the beautiful gate, 
the everlasting door of the understanding; and so, in an al- 
luring way, commands the compliance of the will, and the 
affections will naturally follow; whereas the evil spirit comes 
as a thief, and is glad to get entrance at the servile door 
of the affections, working by the senses on the imagination 
and fancy, and so the will is, as it were, dragged into a com- 
pliance, and the understanding is, as it were, darkened, and 
become a servant. Happy would it be if believers had a 
better understanding of themselves, and a greater and more 
constant guard over their affections. 

The wise man directs to keep the heart with all diligence; 
and as to our senses, they are not to be trusted or indulged 
at any time. David prayed that his eyes might be turned 
away from beholding vanity. A gazing on the creature, gives 
the devil an opportunity to strike the fancy, and then our 
feet are soon gone. Again, the operations of the Spirit come 
with pureness and pleasure: the light in the understanding 
diffuseth itself through all the faculties. But Satan's influ- 
ence, and that of our own hearts, as there is no light in it for 
the understanding, so there is no purity, peace, or pleasure 
for the believer; but something painful and defiling. To 
transgress is a hard way; an unclean and troublesome way, 
Prov. xiii., the way in which transgressors choose to walk. 

The operations of the Spirit, the influence of Satan, and 
the motions of our own hearts, are all at times very sudden, 
and something surprising; but the operations of the divine 
Spirit, however sudden or surprising, are always calm, pure, 
transforming, and humbling, referring all unto the uninter- 
rupted word. Whereas the motions of our own hearts, and 
Satan's suggestions, are always attended with something or 



ANSWERS TO PRACTICAL QUESTIONS. 309 

other inconsistent with, and directly opposite to these. Oh, 
that those who have eyes to see, would but make use of them. 

II. We may view the difference in the tendency of the one 
and the other. 

1. The operation of the Spirit has an immediate and direct 
tendency to lead in the way of truth, and the way of truth is 
but one. It is the way of life, and that is above, Prov. xv. 
24, above the reach of the natural man: it is the way ever- 
lasting, the way Jesus did walk in, the way which he him- 
self is. But there are innumerable pernicious ways which 
are directly contrary to truth; and Satan, and our own cor- 
rupt and deceitful hearts, are always moving us, (when not 
prevented by sovereign grace,) to walk in some one or other 
of them; so that we may know that we are moved either by 
Satan or our own hearts, when it has a tendency to lead us 
in any other way, (let it be approved of ever- so much by 
men, yea, by good men,) except the way of truth. Persuaded 
I am, the generality of believers, souls born again, in this 
degenerate age, are, in their general walk, actuated by the 
spirit of error; for though they have the Spirit of truth, which 
always abides in them, and they are often moved by it, yet 
they both grieve and quench it. Alas, are we not grown so 
very polite and rational, (having so much outward liberty,) 
that we are ready to conclude there is no need of, or room for, 
the divine influence, except in some uncommon affairs, or 
extraordinary cases? Eut with me it is evident, that the 
Spirit of God, by and with the written word, is the covenant 
blessing which the people of God should be waiting for, and 
living in the expectation of, to guide them through this wil- 
derness, in respect of their natural, their civil, and religious 
conduct. It is not in man that walketh to direct his steps. 
In all our ways we are bid to acknowledge God; and till we 
are led to it, and to observe his secret operations, I do not ex- 
pect to see the revival of the power of religion. But I leave 
the hint to the wise and considerate. Another tendency of 
the divine Spirit's influence, is to promote the wisdom which 
is from above; for the Spirit is a spirit of wisdom; and the 
apostle James, in chap. iii. 17, gives us such a pathetic and 
familiar account of it, that all discerning persons may see 
wherein, and when, they are under the influence of the divine 
Spirit, and under the movings of their own hearts, or the sug- 
gestions of Satan. 

Again, another tendency of the Spirit of God, is to lead 
into glorious liberty; but what comes from Satan, and our 
own corrupt hearts, our own imagination tends to lead into 



810 CASES OF CONSCIENCE. 

bondage. How is the believing soul many times entangled 
with one lust and another! And do they not arise from Satan, 
or our own hearts? How is the poor saint pressed down 
with a sense of the guilt of sin! And consequently entangled 
with the power of it; and this, too, after God spoke peace 
and pardon to him, through the blood and righteousness of 
the Lord Jesus. And this pretended part of religion, like 
other temptations, shall be backed with Scripture. But let 
the believer consider, that the Spirit of God is a Spirit of 
liberty, freeing from a sense of guilt, and in that view, in 
some measure, giving power to overcome sin. The devil does 
not love to see the believer walk in full assurance of faith, and 
therefore he takes all the methods he can to prevent it; and 
the believer had need have his eyes wide open to see the 
snare, when the devil turns himself into an angel of light. 
To war with spiritual wickedness in high places, we had 
need have on the whole armour of God. He that hath said 
to the believing soul, " Fear not, for I am thy God," will never 
.move him to fear afterwards; and may those who have felt 
the love of God in their hearts, start back at the first motion 
they find to call it in question, as from the devil. 

III. But the termination of the Spirit of truth and the 
spirit of error, plainly speaks the difference. That which 
comes from God, cannot terminate in any thing short of 
God. It is his glory the believer is led to aim at, when under 
divine influence. The man is led out of himself, he is no 
longer his own. God is love! and that faith, which the ope- 
rations of God do lead the soul to live by, always worketh by 
love. So according to the degree and force of the operation 
is the degree of love in which it terminates. Love is of 
God! And this will spread itself far and wide. See how 
the apostle John has embellished (if I may so express my- 
self) his epistles with the beauties of it, in the description 
he has given thereof; so that every believer (if not asleep) 
may at once discern what is of God, and what is not. Be- 
sides, I humbly apprehend there is in every believer a cer- 
tain criterion; a peculiar property in every saint, whereby 
lie can distinguish truth from error better than the nicest 
logician, or the most exact critic. He that hath the new 
name in the white stone knows it, and none but himself 
can know it. Moreover, can any man appeal to any thing 
besides, or above the sun, to determine whether he sees the 
light of it or not? so, to what shall the believer appeal, but 
to the Spirit of God to determine for him? It is "in thy light 
we see light," saith the Psalmist. And here I would only add, 



3WERS TO PRACTICAL QUESTIONS. 311 

Peter's ready compliance to let clown the net, Jeremiah's in 
hiding the girdle, and Abraham's in offering his son, can 
hardly comport and correspond with the maxims and conduct 
of the day; which is, I apprehend, to reason themselves into 
faith and obedience, contrary to the plain meaning of the 
Holy Ghost, 2 Cor. iv. 13; and hence I observe, poor trem- 
bling believers are kept low, and the vaunting orthodox goes 
on with ease. 



Questions V. and VI. — 1. How far a child of God may fall, and yet 

have true grace in his soul? 
2. What is the essential difference between a natural and a spiritual 

faith? 

It is recorded by the Spirit of God, (who best knew the 
mind of God, and by which the prophets and apostles spake,) 
"Though your sins be as scarlet, they shall be white as snow: 
though they be red like crimson, they shall be as wool." Isaiah 
i. 18. Also in John i. 7, "And the blood of Jesus Christ 
his Son, cleanseth us from all sin." And again, "All manner 
of sin and blasphemy, shall be forgiven unto men: but the 
blasphemy against the Holy Ghost shall not be forgiven unto 
men." Matth. xii. 31. Now seeing there is no sin, be it 
ever so great, even blasphemy itself, though it reach unto 
heaven, yea, the most desperate of sins, murder even not ex- 
cepted: yea, the most crimson sins, the blood of Christ is 
able to clean; yea, from sins like David's, whose sin was of 
the most complicated nature as could possibly be; yet the 
Lord suffered him not to lie in that backsliding way, but sent 
his prophet to bring his sin to his remembrance. Peter is 
another striking picture of backsliding; yet the Lord left 
him not in the hand of Satan his ^enemy, but brought him 
baek with weeping and supplication. But, nevertheless, 
though his loving-kindness he will never take from his chil- 
dren, yet he will visit their offences with the rod, and their 
sins with scourges. But to return to the question. It can, 
therefore, never be determined how far a child of God may 
fall, does fall, or can fall, till we can determine what the sin 
against the Holy Ghost is. Now we may come a little at 
the nature of that sin, by the context of the chapter where 
it is spoken of. But to say to any man or men, You have 
committed the unpardonable sin, is to go beyond the word of 
the Lord; and for any man to determine how far a man may 
sin before he commits that sin, would be to determine what 
the Lord himself puts out of the power of any finite creature; 



312 CASES OF CONSCIENCE. 

and lie alone knows how far his children may fall, before 
they fall into that sin which shall never be pardoned, which 
none of the children of God ever did, or ever shall fall into, 
because the oath and power of God is engaged to defend 
them from falling eternally. But there is one thing to be 
here noted, viz. That there is not one instance in all the 
book of God, wherein any of the children of God fell or 
committed any sin, that upon being charged with it, ever 
cloaked it or strove to make it appear as no sin, but on the 
contrary, acknowledged it, and extolled the love of Jesus, 
who, through, the eternal Spirit, gave himself a ransom for the 
guilty; and those who, through the sin they had contracted, 
by coming through the loins of their father Adam, and their 
own personal guilt, had brought condemnation and destruc- 
tion (even everlasting) upon themselves. So that from the 
whole of what has been said on the first question, it plainly 
appears, that none but God can expressly determine how far 
one of his children may fall. As to the latter clause in the 
first question, it is also clear, that all the children of God 
have the true grace of God in their souls, and shall never lose 
it, whether they stand or whether they fall, though their falls 
shall be to their shame, and the hurt of their own con- 
science here, as well as to the dishonour of the cause they 
espouse. These few hints, I hope, will satisfy on the first 
question. 

As to the second, there need be very little said upon the 
clearing of it, though the point itself is the main point where- 
in every man living is nearly concerned, viz. whether his 
faith is natural or spiritual? I say, this is the main point and 
inquiry of every seeking soul, who has in the lowest degree 
tasted that the Lord is gracious, but is still (through weakness 
and infirmity) unable to see his title to the kingdom of God 
by Christ Jesus. Well, then, how are we to know the differ- 
ence, or rather what is the real difference? They are un- 
doubtedly some of these following hints: — 

I. A natural faith, though ever so high, trusts not in 
Jesus Christ for righteousness. But, on the contrary, a spiri- 
tual faith, or the faith of God's elect, is on a God in Christ, 
reconciling the world unto himself. 

II. He that is only possessed of a natural faith, trusts in 
his doing what he can, and so in Jesus, as he says, for the 
rest; but he that has a spiritual faith, wholly trusts to Jesus, 
and not to himself, in whole, or in part. But the main dif- 
ference lies here. 

III. The heart is not changed, nor the man as yet 



ANSWERS TO PRACTICAL QUESTIONS. 313 

justified, and. therefore, "He that believeth not is condemned 
already/' &c., John iii. 18; but, in the same verse, tl He that be- 
lieveth on him is not condemned." Now we know that he that 
belie veth is likewise justified, not on account of his faith as 
an act, but he is justified by the blood of Christ, brought 
home to the conscience by the Spirit of God through faith, 
it being the hand (if I may so speak) which lays hold of the 
atonement. But again, 

IV. As there is no change of soul wrought by the Spirit 
of God, so there is no love of God; neither indeed can there 
be, seeing they were never convinced; and so never knew 
of a deliverance, which is the spring of love; for, saith one 
apostle, we love him, because he first loved us: but the be- 
liever loves God, and all his obedience proceeds from a prin- 
ciple of love which is sealed in his heart, and from which all 
his works proceed as from a fountain. 

Fifthly and lastly, Though in outward appearance, a man 
with natural faith may actually appear as upright in the sight 
of men, (I do not say it is always so,) as the most spiritual 
believer, and live as uprightly, (with respect to conscientious 
living,) but here lies the main point, — he, at the best, only 
acts as Paul did before his conversion; for he cannot say, as 
Peter from a felt sense of the love of God, " Lord, thou know- 
est all things; thou knowest that I love thee." Now this, he 
that hath a spiritual faith, can truly say: and the Lord can 
likewise say, yea, and doth still say, as of old, "Behold an 
Israelite indeed, in whom is no guile." 

The main difference then is clear, I hope, from these few 
hints; I mean the Scripture difference: but there is one thing 
further to observe, viz. That the believer, though he falls 
daily, his views are always fixed and centred in Jesus, that 
fountain opened for sin and for uncleanness, which he knows 
must cleanse him, or he must perish; he has repentance given 
to him, which need not to be repented of; but if the natural 
man's conscience begins to trouble him, he flies, (not to the 
blood of Christ for relief,) but to something he calls repen- 
tance or amendment of life; but all this time he knows not 
what repentance is: he considers not that repentance unto 
life is a change of heart wrought by the Spirit of God, and 
is the gift of God. 
27 



314 OASES OF CONSCIENCE. 



Question VII. — How may a person distinguish between the genuine 
consolations of the Gospel, wrought in the heart by the Spirit of 
God, and those comforts that spring from our own imagination or 
a delusive spirit? 

An important query indeed! a query that ought to be well 
weighed, in this age of carnal security on the one hand, and 
fatal delusion on the other. The question is not to be solved 
by any mortal to the believer's full satisfaction. The divine 
Teacher is the infallible casuist. Nevertheless, as the Holy 
Spirit condescends to smile sometimes upon weak attempts 
.to answer doubts that lie heavy upon the hearts of his be- 
loved ones, and we are commanded to comfort his people, 
and particularly the feeble-minded, to such the following 
thoughts are humbly presented. 

By consolations and comforts in the query, I shall under- 
stand ease, quietness and satisfaction, regarding our present 
and eternal state, so as to produce joy and gladness. 

The query itself denotes that genuine consolations are 
wrought in the heart by the Spirit of God. I shall endeavour 
first, to point out this genuine work begun and carried on by 
the G-od of all solid comfort. Let it be well noted that this 
consolation is wrought only in mourners; yet not all mourn- 
ers; for Christ came to comfort those that mourn in Zion. 
They have been enlightened to see that sin is beyond all ex- 
pression sinful; their heart is wounded with a sense of their 
own vileness: their sorrow for sin is after a godly manner. 
Being often so loaded with guilt, they are afraid lest it should 
sink them to the nethermost hell; they refuse to be comforted; 
for a wounded spirit who can bear? There are different 
degrees of sorrow, and so there are of comfort. The Holy 
Spirit wounds before he heals,' bringeth low before he lifteth 
up, even to the dunghill before he setteth upon the throne, nay, 
sometimes to the gates of hell before he leads to the borders 
of heaven. Now when the blessed Spirit doth administer 
comfort to those he hath made sorrowful, he will always di- 
rect them to Christ, as the very fountain-head, spring, and 
source of all true joy. He will display the riches of Christ, 
his ability and willingness to save even to the uttermost: he 
will never fail to glorify the Redeemer. Not only the be- 
liever's first comfort and peace is derived from Christ; but all 
after consolations that are solid abound by Christ. It is joy 
and peace in believing. This peace sometimes flows in like 
a river, it passeth all understanding, saith the great apostle. 
It proceeds from him who said, " My peace I give unto you." 



ANSWERS TO PRACTICAL QUESTIONS. 315 

This inexpressible tranquillity is communicated, sometimes by 
the powerful and evident application of a particular, and re- 
markably suitable promise, that at once answereth all doubts, 
and effectually scattereth the clouds; yet it is not impossible 
for this joy to be grounded upon the whole scope of the Gos- 
pel, taking the promises collectively together, as centering in 
Christ. At certain seasons, this peace and joy in the Holy 
Ghost may be in much assurance, but it may not be so 
always. Let the degree of this consolation be high or 
low, its fruits and effects have the same tendency. Where 
it is happily enjoyed, it doth wonderfully evacuate and 
cleanse the heart of pride, self-conceit, levity, &c. Faith 
in exercise doth always accompany this inward serenity, so 
it hath a peculiar tendency to mortify sin; for it is the very 
earnest and foretaste of heaven itself, and the more of heaven, 
the less of sin. As the comfort flows from Christ, the be- 
liever will certainly attribute the whole of his salvation to 
his great and exalted Redeemer. To behold the fulness of 
Christ by a weak faith, will seldom fail to yield some degree 
of consolation, which will be like oil to the wheel of obedi- 
ence; the person will run with joy the way of God's com- 
mandments, though the whole world should be against him: 
the joy of the Lord is his strength. Such as walk in the com- 
fort of the Holy Ghost, will walk in the fear of the Lord. If 
we rejoice in the Lord always, let our moderation, meekness 
and holiness be known unto all men. I am fully persuaded 
that these and their kindred fruits are, without any peradven- 
ture, found wherever the true Comforter doth work under 
that character. The comfort of the Holy Ghost cannot be 
where the fruit of the Spirit is not. Yet even in a true belie- 
ver, I question not but comforts may spring from his own ima- 
gination or a delusive spirit. The comforts will not fail to 
produce corrupt fruit. Instead of melting, it will harden the 
heart, filling it with pride and vanity, not with humility and 
gravity. They will cause the wheel of obedience to run 
heavily, whether it respects private devotion or public wor- 
ship; the general conduct also will be more lax and careless, 
for the "conversation" will not be more "in heaven." The 
person will be more prompted to an offensive and sinful 
self-seeking, than to a savoury and holy self-denial. He will 
be carried away more by sense than by faith, and in many 
parts of his conduct he will imitate an unbeliever, rather 
than bear the image of his holy Redeemer. We should 
beware of imaginary and delusive consolations, as much aa 
we should pray for those that are genuine. The former 



316 CASES OP CONSCIENCE. 

will certainly dishonour the Gospel, but the others adorn it. 
How many are there who are altogether in a state of nature, 
and destitute of saving grace, yet have their imaginary and 
delusive comforts. Pagans, Mahommedans, Jews, the most 
ignorant of the Papists, and all gross idolaters, have their 
devotion, and, no doubt their imaginary comfort. The igno- 
rant protestant, who knows little more of real Christianity 
than a Hottentot, probably may imagine that Grod will not be 
so unmerciful as to cast him into everlasting torments, so he 
hath some delusive comfort. I have the same opinion of 
Deists and other self-righteous, and self-confident gentlemen, 
who so swarm in our age, and set so light by the blood of the 
everlasting covenant. May the Lord open their eyes and 
forgive them, for they know not what they do, any more than 
their brethren, who cried, " Away with him ! away with him ! " 
Likewise the Antinomian, who boasted so much of the blood 
and righteousness of Christ, but withal doth wallow in sin, 
and bring forth no fruit meet for repentance; his delusions 
are exceedingly strong and dangerous. 

It evidently appears by these hints, that we ought carefully 
to examine our comforts. Our Lord's maxim is very good 
in many cases: "By their fruits ye shall know them." The 
more we are acquainted with divine consolations, the easier 
and clearer we shall discover those that are false, either in 
ourselves or others. 



Qukstion VIII. — Why should the King of Moab, by the advice of 
his privy council in a time of imminent danger and threatening 
distress, apply for relief to a prophet of the God of Israel, as Ba- 
laam certainly was, and not to Baal-Peor, the god of the Moabites ? 

Balaam's character is set out in the query so favourably, 
that a stranger to the Bible might easily imagine him to be a 
true prophet; for he is not only supposed, but asserted to be, 
" a prophet of the Grod of Israel; " but the Scripture informs 
us that he was a soothsayer, and that he sought for enchant- 
ments. In the following texts, we may see what sort of per- 
sons soothsayers and enchanters were: Exodus vii. 11, 22, 
Deut. viii. 10, 11, 2 Kings xvii. 17, Jer. xxvii. 9, Micah v. 12, 
Acts viii. 9, 11, and xiii. 6, and xvi. 16, with other parallel 
places. It will be said, that "he had free access to God upon 
several occasions." I cannot find any hint of that in Scripture, 
but only in the case before us. True, we find here, that the 
Lord spake to him often, yet even in this remarkable affair, 
^e see, he sought for enchantments. But when he found, 



ANSWERS TO PRACTICAL QUESTIONS. 317 

after repeated attempts, there was no enchantment against 
Jacob, nor divination against Israel, but they were to a mi- 
racle, preserved of God, it is said, " He went not, as at other 
times, to seek for enchantments. " This seems to suggest 
that at each of the former times, he used enchantments or 
devilish arts; and it is probable that every time he sought 
the Lord, he used those very sinful arts. 

If it be queried, how the Lord condescended to reveal 
his will to such a person? The matter appears to me thus: 
Balaam was a man of great fame, much such another as 
Simon Magus, and had a very artful way of deceiving the 
people; so that they thought certainly, that whom he blessed, 
was blessed; and whom he cursed, was cursed. It is plain, 
that his aim was to amass riches, and not to instruct the 
people in the will of God. The messengers sent from Balak, 
took the rewards of divination in their hands; for he loved, 
and ran greedily after the wages of unrighteousness. In the 
whole account of the affair, it is evident that he was desirous 
to go and curse Israel; for he said, " The Lord refuseth to give 
me leave to go with you." As he now was earnestly solicited, 
and willing to go and curse the peculiar people of God, I am 
persuaded that there was an eminent divine interposition, so 
that he was under special restraints from the Almighty, and 
obliged, against his inclination, to bless, and not to curse 
Israel. For it seems he entreated leave to curse them; for it 
is said, "The Lord would not hearken unto Balaam, but turned 
the intended curse into a blessing." . I do not think he was 
ever under divine inspiration, but only upon this notable oc- 
casion; and that by an evident and wonderful interposition 
of God in favour of his people. 

We have other instances of this kind. When Laban, 
Balaam's countryman, both being Syrians, pursued after 
Jacob, intending to hurt him, God came to him, and said, 
"Take heed that thou speak not to Jacob, either good or bad." 
Let it be here observed, that Laban saith, " The God of your 
father spake unto me." Here he disowns the God of Abra- 
ham, and does not look upon him as his God; yet he durst 
not at this time, go beyond the commandment of the Lord, 
to do good or bad, any more than Balaam could; and Jacob 
knew the reason of it, for said he, "Except the God of my 
father, the God of Abraham, and the Fear of Isaac, had been 
with me, surely thou hadst sent me away now empty: God 
hath seen my affliction, and the labour of my hand, and re- 
buked thee yesternight." Genesis xx. 3, &c. and 1 Sam. xix. 
22, &c, are not foreign to our present purpose. 
27* 



318 CASES OF CONSCIENCE. 

That Balaam was not one of the holy men of God, will 
appear, if we consider, that notwithstanding he could not 
possibly curse, but evidently bless Israel, he yet did all in his 
power to hurt them; for by his counsel, he taught Balak to 
cast a stumbling-block before Israel; and the Midianites, 
being by him instructed, vexed them with their wiles, and at 
last beguiled them, so as to prevail upon them to eat things 
sacrificed to idols, and to commit fornication, which cor- 
rupted the people, and brought the plague among the congre- 
gations of the Lord. Had he been a truo prophet of the 
(xod of Israel, he would not have taSen this method. But 
when vengeance is brought upon the Midianites,, for following 
the counsel of Balaam, it falls also upon the head of the pro- 
phet; whose iniquity and madness the dumb ass rebuked and 
forbade in time. Thus, as he lived a wicked life, so he died 
the death of the wicked, and not of the righteous. 

It does not appear to me, that Balak applied to Balaam, 
because he believed him to be a prophet of the God of Israel; 
but only because he took him to be a very famous practi- 
tioner, as a soothsayer and enchanter. If Balak had regard 
to any deity on this point, I think it must be to Baal-Peor, 
for as soon as Baalam came, he is taken to the high places of 
Baal, and after that to the top of Peor. That Balaam was no 
great enemy to Baal-Peor, appears by his manner of sacri- 
ficing upon seven altars, upon the high places of Baal, and on 
the top of Peor. I am of opinion, that neither Naaman the 
Syrian, nor his master, had the least design to change their 
deity in coming to ElLsha; but I suppose, they took him to 
be something like a great soothsayer, as Daniel is called by 
a heathen king, master of the magicians; so a grand present 
is brought to Elisha; but the true prophet was not very greedy 
of filthy lucre. It is true, when the cure was done, Naaman's 
heart was so affected, that he entertained very favourable 
thoughts of the G-od of Israel; but still he was resolved to 
bow in the house of Bimmon. 

The conclusion of the whole is this: Balaam's character 
will hardly admit him to be ranked among the prophets of 
the God of Israel; and as Balak does not seem to me in the 
least inclined to consult another deity, I see not how he can 
affront Baal-Peor; nay, he pays him divine honour and 
liomage, in building him so many altars upon his high places, 
by the direction and assistance of Balaam; then it is easy to 
conclude that assistance and protection, aid and succour, is 
earnestly entreated of Baal-Peor, at this time of distress. 
And when all failed, the soothsayer at last puts Balak in a 



ANSWERS TO PRACTICAL QUESTIONS. 319 

way to bring Jacob over to the idol of Moab; for Israel joined 
himself to Baal-Peor; neither was the people soon cleared of 
his sin; for a good while after, it is said, "Is the iniquity of 
Peor too little for us, from which we are not 'cleansed unto 
this day, although there was a plague in the congregation of 
the Lord?" As for the truths which Balaam spoke, concern- 
ing Israel, and other nations, I believe it was to show Balak 
and his prophet, how effectually God could turn the curse 
into a blessing, and confound them both. He seemed to 
tremble at his own prophecy, when he said, "Alas! who shall 
live, when God doth this!" Caiaphas was no great friend of 
our Lord Jesus Christ, yet he prophesied great truths concern- 
ing Christ and his people. 



Question IX. — How far should the master of a family concern him- 
self about the eternal salvation of his children, servants, &c? la 
it his duty to read a portion of the Scripture to them, morning 
and evening, and pray with them as often? Should he catechise 
or ask them pertinent questions, at proper seasons? 

An important query, tending to excite, and stir up to a 
duty much neglected within the pale of the Christian church, 
and that by many whose profession runneth very high. When 
vital religion, or the power of godliness is upon the decline, 
as it is lamentably so at this day, those branches of practical 
godliness are almost the first that are neglected. One, who 
is not very well acquainted with the professing part of man- 
kind, but hath, nevertheless, a just sense of the forcible 
principles of humanity, would be apt to think it impossible 
for a parent, (who is himself acquainted with the heinous na- 
ture of sin, the impartial justice of God, and the vanities of 
bewitching earth,) to be careless about the eternal salvation 
of his children. Yet with grief we see numbers of professing 
parents, though in every respect as careful as any man, for 
the training up of their children in the modish fashions of 
the times, and the procuring fortunes for them against the 
time they shall dispose of them in marriage, who, at the 
same time, appear to be indolent enough in that great part of 
a parent's duty, "The inculcating moral principles upon the 
minds of their children." A practice which ought to be early 
begun, and continued in with prayer and perseverance; the 
neglect of which may, perhaps, be one visible reason why 
some Christians find such intolerable crosses from the con- 
duct of their up-grown children. The laws of nature enforce 
an obligation upon parents, to care fur the happiness of their 



3-20 CASES OF CONSCIENCE. 

children, even as they consult their own. Solomon points 
man to the diminutive ant, from its conduct, to learn instruc- 
tion, in point of industry and frugality. After his example, 
I think I may, without prejudice to truth, say, "0 ye inhu- 
man parents, who feel little or no concern for the eternal wel- 
fare of your children, go to the beasts of the field, and from 
them learn a lesson of parental care." Their highest sense 
of happiness is present sensation; and how careful are they 
that the happiness of their young be the same, both in spe- 
cies and measure, with their own! See the maternal hen, 
she prefers the safety and happiness of her young to that of 
herself. Now, though I do not intend to act the naturalist 
with you, yet from the observation before us, a sharp reproof 
is given to you, who yourselves have tasted the sweetness of 
religion, and neglect obedience to that natural obligation, 
to do all that lies in your power, if, by any means, your in- 
structions, under the Lord's blessing, may be instrumental 
in rendering the happiness of your children the same in kind 
with your. own. Now, as we are not mere naturalists, but 
profess ourselves Christians, we have a sure and certain rule 
whereby to govern our conduct. "To the law and to the tes- 
timony," therefore, let us go; for "as many as walk according 
to this rule, peace shall be on them," &c; and herein we find 
some things as indispensably required of parents in behalf 
of their children. 

I. Diligently to lead them into the Christian system of 
morality. There are three means which God hath institu- 
ted, and on which his blessings may be expected, in order to 
the attaining of this. 

1. The restraining them from immoral practices, 1 Sam. iii. 
12, 13, 14. " In that day I will perform against Eli, all things 
which I have spoken concerning his house; when I begin, I 
will also make an end. For I have told him, that I will 
judge his house for ever; for the iniquity which he knoweth; 
because his sons made themselves vile, and he restrained 
them not. And, therefore, I have sworn to the house of Eli, 
that the iniquity of Eli's house shall not be purged with sac- 
rifice for ever; " and in chap. iv. we see the awful fulfilling of 
this denunciation of wrath. " The ark of G-od was taken; Hoph- 
ni and Phinehas, the sons of Eli, were slain;" Eli hears the 
dismal tidings, falls from his seat and breaks his neck; the 
wife of Phinehas falls into labour, and dies in child-bearing. 
Thus swift destruction to an eminent family in Israel was 
procured by the sinful indulgence of a tender father, who, in 
other respects, was a very good man. This is a warning 
given for professing parents in latter times ; that they may be 



ANSWERS TO PRACTICAL QUESTIONS. 321 

aware and avoid the judgments that good men fell under. 
As to the manner of restraint, it is threefold. First, Cau- 
tioning them against every known sin, of which the forecited 
Scripture is proof sufficient. Secondly, reproof of their er- 
rors, which is much recommended by the wise Solomon, in 
a variety of his proverbial texts; especially, Prov. xxix. 15, 
17. " The rod and reproof give wisdom, but a child left to him- 
self bringeth his mother to shame/' &c. Not such lifeless re- 
proofs as that of Eli: "Nay, my sons, for it is no good report 
I hear of you." A far sharper rebuke may come from as 
tender a heart as old Eli's. Thirdly, The rod of correction, 
as Prov. xiii. 24: a He that spareth his rod, hateth kis son; 
but he that lovcth him, chasteneth him betimes." And 
chap. xix. 18 : " Chasten thy son while there is hope, and let 
not thy soul spare for his crying." And chap, xxiii. 13, 14, 
and xxix. 17, &c. 

2. The second institution, on which the divine blessing 
may be expected, is instruction; Psal. lxxviii. from the first 
to the ninth verse. "I will utter dark savings of old, which 
we have heard and known, and such as our fathers have told 
us; we will not hide them from their children, showing to 
the generation to come, the praises of the Lord," &c. It 
is doubtless the incumbent duty of parents, as far as possible, 
to set before their children what is in itself morally good, 
or morally evil; and to prohibit the one by threatening, and 
by precept enjoin the other; G-en. xviii. 18, 19: "Abraham 
shall surely become a mighty nation," &c. "For I know him 
that he will command the children of his household after him; 
and they shall keep the way of the Lord, to do justice and 
judgment." And Deut. vi. 6, 7: "And these words which 
I command thee this day, shall be in thine heart, and thou 
shalt teach them diligently to thy children." Nothing, I 
think, appears more rationally to be the parent's duty; there- 
fore I proceed to mention the 

3. A holy example. Neither threatening reproof nor 
precept is likely to be of much service, if this be wanting; 
1 Tim. iii. 4: "One that ruleth well his own house, having his 
children in subjection, with all gravity, or holiness." And 
Eph. vi. 4: "And, ye fathers, provoke not your children to 
wrath, but bring them up in the nurture and admonition of 
the Lord." Parents may provoke their children to wrath, or 
ungodliness, by bad example, as well as otherwise; but this 
I need not insist on, for none will deny this branch of duty. 

II. The second duty of a parent is to enforce upon the 
minds of their young ones, the literal knowledge of the 



322 CASES OF CONSCIENCE. 

principles of religion, as you may see from Prov. xxii. 6: 
" Train up a child in the way he should go, and when he is 
old, he will not depart from it." Any one, I presume, will 
allow, that scriptural and orthodox principles of religion are 
not the slightest part of that way spoken of, but rather the 
principal thing intended. But further to strengthen the pro- 
position, let me point you to Deut. xi. 18, 19: "Therefore 
shall ye lay up these my words in your hearts and in your soul, 
and bind them for a sign upon your hand, that they may be 
as frontlets between your eyes; and ye shall teach them to 
your children, speaking of them when thou sittest in thy 
house, when thou walkest by the way; and when thou liest 
down, and when thou risest up." That was, doubtless, a well 
governed family in which Timothy was educated, for he is said 
to "know the Scriptures from a child," 2 Tim. iii. 15. It 
can hardly be imagined, that the knowledge of the Scriptures 
grew spontaneously in the mind of the child Timothy, without 
the application of his good mother's diligence in instructing 
him. Yea, it is laid down as an express institution, in the 
above cited Deut. xi. 19; That we teach our children the 
knowledge of the Scriptures, and of the principles of religion, 
immediately founded upon the word. And, for my own part, 
I have had great reason to bless God, that my parents knew 
it to be their duty to observe what is thus divinely appointed; 
for the knowledge of the Scriptures, &c, which I attained by 
their careful instructions, in my infancy, was the first and 
principal means of my convictions, both of sin, and my utter 
danger by it; and of the grace of Grod, and my interest 
therein. And since my first experimental acquaintance with 
the person, grace, and righteousness of the ever adorable 
Jesus, the Scripture, and knowledge thereof, have been as 
bulwarks to defend me against the abounding, grace-depre- 
ciating errors of the age, in which it hath pleased Grod to cast 
my lot. This knowledge of the principles of divine truth, 
is best attained by the children, where there is 

1. The word daily read in the family. David delighted in 
the law, or word of Grod, and made it his daily studjr, which 
could not be done without reading of it; and if David him- 
self had such veneration for the word, we are well assured 
he would recommend it to the love and study of his house- 
hold; for it would argue a parent worse than a barbarian, who 
having found a goodly treasure himself, will not suffer the 
children of his loins to partake with him. The neglecting 
this part of a parent's duty, is a forbidding little children to 
come to Jesus Christ; but because there is no absolute com- 



ANSWERS TO PRACTICAL QUESTIONS. 323 

mand, which in express terms enjoins the word to be read 
evening and morning, people of carnal minds are too apt to 
shuffle it off from being a duty. Surely these words, " Thou 
shalt speak of them when thou risest up, and when thou liest 
down," have emphasis enough laid upon them to enforce the 
practice. What can Paul mean, Eph. vi. 4, by training up 
our children in the nurture and admonition of the Lord? 
Surely he must intend an inuring of them to all the means 
of instruction, to godliness in principle and in practice. 
Reading of God's word is a part of instituted worship, and 
God is to be worshipped in all the families of his people. 
Jer. xxxi. 1. And if reading the word is a part of religious 
worship, consequently it ought to be read daily; for God is to 
be worshipped daily. The Bereans are said to be more noble 
than those of Thessalonica, because they searched the Scrip- 
tures daily. Acts xvii. 11. 

2. Where catechising of the young ones is maintained, 
which is either stated or occasional, there ought to be certain 
seasons, inviolably appointed, to that great purpose; without 
which the usual reading of the word is not likely to have 
the same success; and, blessed be the Lord, we have many 
excellent helps published for this purpose, which, with the 
many occasional opportunities parents have of putting such 
pertinent questions to their children or servants, may prove 
very beneficial. This ought to be much recommended to 
parents, especially to mothers who have more of these oppor- 
tunities than we can expect a father engaged in business 
to have. 0! how happy were it for our uprising generation, 
if less time were spent in decking and adorning the bodies 
of their children, and more pains taken to impress upon their 
minds a sense of the great things of moral and divine reli- 
gion. I would not have any one to think, that I suppose it 
in the parent's power to give their children the saving grace 
of God, without which all other things are insufficient to bring 
them to glory: but I am sure that consistent principles 
taught them, can never be a hinderance of their receiving 
that grace; and, when received, makes it shine with greater 
lustre. 

III. Praying with, and for our children, is indispensably 
necessary; and that in the family, as well as in private. Jer. 
x. 25: "Pour out thy fury upon the heathen that know thee 
not, and upon the families that call not upon thy name." Here 
is a dreadful curse upon prayerless families, and that it 
were well understood and feared! I must acknowledge, it is 
with difficulty that I can persuade myself, that any master of 



324 cases or conscience. 

a family, who has tasted that the Lord is gracious, can, upon 
any account whatever, neglect that natural duty of family 
worship, which to me appears to be the glory of a family. 
To be instrumental of bringing children into the world, and 
not to solicit the Almighty in their behalf, doth argue us 
worse than infidels. Which way shall children or servants be 
taught to know that prayer is a part of natural religion, which 
all men owe to God, if parents and masters of families deny 
them the privilege of joining with them therein? I well 
know, that human instruction can never teach them that 
prayer is the privilege of God's saints. But surely we ought 
to distinguish between the peculiar privilege of saints, and 
that which is a moral and natural obligation upon all men. 
The latter may well be inculcated, both by example and pre- 
cept, without infringing upon the liberties of the other. 
David, in Psal. lv. 17, tells us, "that evening and morning, and 
at noon, will I pray and cry aloud, and he shall hear my 
voice." I would recommend to the Christian reader the three 
sermons preached by Mr. Matthew Henry from this text. 
This resolution of David's beateth down that asylum which 
people so often fly to for shelter, against condemnation for 
the neglect of family prayer: I mean the hurry of business: 
for any man who knows the world, knoweth very well, that 
no man hath more business on his hand, and less time to 
spare for either reading the word, or prayer, than a prince, 
who hath the uncommon weight of national concerns upon 
him. But the truth is, and I fear not to speak it, that when 
hurry of business causeth neglect of family worship, it bc- 
trayeth a heart engrossed by the world, and little if any love 
at all to God in it. See Dan. vi. 10. "Now when Daniel 
knew that the writing was signed, he went into his house, 
and his windows being open, in his chamber towards Jeru- 
salem, he kneeled upon his knees, three times a day, and 
prayed and gave thanks before his God, as he did aforetime." 
By what follows in the succeeding verse, it is evident, that it 
was verbal family prayer which he exercised himself in. 
Joshua xxiv. 13 : " But as for me and my house, we will serve 
the Lord/' From these texts of scripture, observe first — 
David cried aloud, which people seldom do in closet prayer; 
therefore it appears likely that family prayer was maintained 
thrice a day in his house. And Daniel's prayer was 
such, that people who stood without doors, could hear suppli- 
cations; and this was the cause of his being cast into the 
lion's den. Secondly, Joshua resolves not for himself only, 
but for his whole house, or family; Abraham-like, he com- 



ANSWERS TO PRACTICAL QUESTIONS. 325 

manded his house to follow his example; and I do not believe 
any body will venture to say, that Joshua worshipped not 
God in his family. As masters of families are invested 
with power sufficient to command children and servants 
to attend the worship of God in the family, I know not how 
parents can justify their neglect of it. There is a re- 
markable instance of the acceptance of family prayer, in 
the case of Cornelius the centurion, Acts x. 30. But I pro- 
ceed, 

IV. To observe the expediency of habituating children, 
when yet young, to all the branches of external religion. 
Nothing, with greater propriety, can be called the way of 
the Lord than this: this is what Paul means by nurture, and 
what ought not to be neglected. Hence we see parents 
ought to command their children and servants to attend on 
public worship, where the word of God is powerfully 
preached, and where the ordinances are regularly adminis- 
tered. Parents ought to make conscience, how either chil- 
dren or servants spend the day of the Lord, and lay such 
necessary restraints, or give such encouragements, as the case 
requires. 

All that hath been said in regard to children, holds good 
in the case of servants, and, if any should doubt of it, I ap- 
peal to that memorable precept given by our Lord, to do to 
others the same things that you would wish others to do to 
you. Matt. vii. 12. Now let masters lay this rule of equi- 
ty to heart, and ask themselves, Would you be willing that 
your children should live with masters who take no care of 
their souls? I know you would not. Then why should you 
act in such a manner, careless whether your servants honour 
God or not, provided they do their business? Does it not in- 
dicate that such masters are mercenary and base? Is it a 
sign that they love the Lord with all their heart, and delight 
in his service? Does it not evidence their disregard to di- 
vine precepts? Their love to the world? Their igno- 
rance of the value of immortal souls? Likewise the inconsis- 
tency there is betwixt their practice and profession? May 
not poor Christian parents insert into their prayers — From 
such masters, good Lord preserve our children? 

Question X. — Is it possible for a person to be regenerated, or bora 
again, and yet for many years after, fear he is not? And may a 
person no way doubt of' his regeneration, and, at the same time, 
be an unconverted person? 

If we consider the mental circumstances of the person 

28 



826 CASES OF CONSCIENCE. 

regenerated, that there are yet the remains of sin and unbe- 
lief abiding with him, and that the best are much clouded 
with ignorance, as well as liable to the bewildering tempta- 
tions of deceitful friends; we need not think it impossible for 
a regenerate person to be afraid that he never experienced 
that gracious work upon his mind. It is observable, that 
some of Jehovah's most eminent saints have been left, and 
that in their last distress, to call in question the truth of their 
interest in Christ, and consequently their regeneration. 
That eminent saint and minister of Christ, the Rev. Mr, 
Ralph Erskine, late of Dunfermline, (of precious memory to 
the church, whose sonnets and sermons will be dear to the 
saints, while both exist on the earth; and notwithstanding 
some defects, such as attend the best human compositions, 
do fully demonstrate his skill in the Spirit's work, in regene- 
ration and sanctification ; likewise his doctrinal acquaintance 
with the person, grace, and righteousness of Christ; add unto 
this, his eminent usefulness in the work of the ministration 
of the word,) when he came to a death-bed, was left in such 
deep desertion, that all his friends who attended on, or visited 
him, could not persuade him from the melancholy reflection 
"That after he had preached to others, he himself was be- 
come a cast-away," and in this sad and mournful condition 
he continued till his friends thought him past speaking: then, 
when least expected, he lifted up his withered hands, and 
clapt them thrice, shouting, Victory ! — Victory !— Victory ! I 
also find that other northern worthy, Samuel Rutherford, in 
his letters, expressing his fears, lest he was but half a Chris- 
tian, or such another as King Agrippa, an almost Christian; 
but I have never heard these men's Christianity called in 
question, till eagle-eyed Sandeman arose, who, I doubt not, 
would find many faults with Paul, or Peter, were they preach- 
ers contemporary with himself. I could name many in- 
stances of the like nature, but those two shall sumce, being 
men esteemed by all the orthodox. 

My friend and neighbour, Camillus, is a good man, of 
exemplary piety, and good understanding in the mysteries of 
truth, and zealous for the honour of that Grod whose cause 
he professeth; yet I often find him under downcastings: it 
was the other day I went to visit him, and found him sitting 
alone, very pensive, in his parlour. After mutual salutation, 
without using any of the modern formalities, so graceful in 
the esteem of some, I inquired into the cause of his dejec- 
tion. To which he told me, that he had been a professor of 
religion for these twenty years past, and oftentimes thought 



ANSWERS TO PRACTICAL QUESTIONS. 327 

he had reason to believe that he was called by grace accord- 
ing to the purpose of God; but that now he found himself 
incapable of "believing that ever he had any grace at all. I 
immediately found my soul to sympathize with my friend, and 
offered what advice I thought most proper, intermixed with 
some portions of sacred writ for the removal of his doubts. 
I expatiated upon the usefulness of adapting our present 
frame to some suitable portion of Scripture, such as, " Blessed 
are the poor in spirit," &c. And from thence drawing such 
a rational conclusion as he was best enabled, till the Lord, 
the Spirit, should be pleased to make his witness more visi 
ble. To which he replied, So very manifest to me have been 
the past changes of both the frame of my mind, or the bent of 
my inclinations, and the general tenor of my life, that, could 
I always believe the veracity of the Scriptures, I should never 
doubt of my interest in the promises therein contained; for I 
very well see the character of Christ's sheep, as there de- 
scribed, and see my own spots to be of the same colour with 
theirs. But, alas ! such is my unbelief, I cannot receive the 
Scriptures as the word of God." 

I told him, that I thought it was impossible for any reasona- 
ble person who believed that there is a God, to resist the 
evidence of the divinity of the Scriptures of both Testaments, 
and here enumerated proofs thereof. To which he replied, 
" What you say is true, but it is a hard matter, sometimes, to 
believe that there is any God at all." I then told him that I 
did not think it possible for any man to take a view of the 
creation, and, at the same time, to say that there is no God; 
our reason itself being a strong advocate for the existence of 
a Deity. Then he bid me to consider, that there may be 
certain seasons in the Christian's life, wherein his reason 
may be overpowered by temptation and sin, and for a proof 
thereof, he pointed out Isaiah lix. 19, where it is said, "When 
the enemy shall come in like a flood, the Spirit of the Lord 
shall lift up a standard against him." Which portion of Scrip- 
ture, added to what I have formerly experienced in some cloudy 
days, convinced me of the truth of my friend's doctrine; for 
if the enemy comes in as a flood, then of necessity he must 
bear down all before him; our graces, and our evidences of 
those graces. A flood carries all before it, — houses, trees, 
&c. And if he, for a season, is permitted to bear down, or 
suppress our graces, why may not his license reach the un- 
derstanding, and our reasoning faculties? If this is granted, 
as I think it cannot be denied, it is very accountable why 
some Christians of extensive knowledge and sanctity find 



328 CASES OF CONSCIENCE. 

themselves ill set, (at certain times,) to keep clear of the 
whirlpool of atheism; and likewise accounts for a regenerate 
person being liable to those fears noted in the query. 

One very fruitful nurse to these opposites of faith, is our 
too much reliance on the Spirit's work within us, and our 
neglecting his word and testimony, as contained in the Bible; 
here a man may miss his way so far, that the very things 
which evidence grace in us, may be made a ground for such 
fears, and I believe are frequently so used. 

For instance, a discovery of the secret abominations of 
the heart, and our helplessness to deliver ourselves from such 
inbred vermin, for the most part, is what our fears do least 
spring from; whereas, if our eye were fixed on thus saith the 
Lord in his word, although we could never be joyful, purely, 
because these abominations dwell in our heart; yet we both 
could and would rejoice, that the Lord had discovered them 
to us. It is a certain proof that God hath been here, when 
his light shines into our darkness, which only can manifest 
our darkness to us; it is his grace alone can show to us 
the depravity of our nature. However great the attainments 
of a hypocrite may be, he can never be capable of mourning 
over his natural propensity to sin, through the depravity of 
the whole man; and, by the way, I apprehend the regenerated 
person mourns more over this, than all his actual transgres- 
sions. Now a word to the latter part of the query, viz. And 
may a person no way doubt of his regeneration, and yet be 
an unconverted man? 

This I would say, He may. There are three distinct classes 
of men, who doubt not at all of their regeneration; and yet 
they are all unconverted: these are, the notionalists, the le- 
galists, and the profane rabble. 

The notionalist is, perhaps, at as great a distance from sal- 
vation, by the works of the law, as any body; and, it may be, 
he is as zealous for Grospel truths as any in the neighbour- 
hood: and, having those good qualities, one would be apt to 
say, what lacks he yet? the answer is, he lacks every thing 
of value. He is like the man who hath read navigation, but 
never was at sea; he hath the theory, but not the practical 
part: yet he who hath got the theory of sailing, reckons him- 
self as well skilled as the man who hath sailed round the 
world. The notions, alas! all float in the brain, without de- 
scending into the heart. 

It is now many years that Sententius hath sat under 
an orthodox ministry, that now he hath learned the theory 
of the gospel by rote, he can pray with great propriety of 



ANSWERS TO PRACTICAL QUESTIONS. 329 

speech, for half an hour together in company; but not in 
private, unless he is apprized that somebody is watching him. 
He will contend vigorously for Gospel truths, provided it 
do not clash with his interest: he will talk with you for a 
day on certain subjects; but if you fall into the work of the 
Holy Spirit upon the mind, or inward holiness, you tie his 
tongue at once, and presently may discern an uneasiness 
attend him. You may talk against sin in general, as long as 
you will, he will join you: but if you happen to hit the right 
nail on the head, and pierce his beloved lust, then he and 
you differ, otherwise he is silent. He can converse with 
you, this hour, upon divine subjects; the next hour he is fit 
company for any body, let their discourse be what it will. 
If it be profane, he can bear it without affecting his heart; 
if it be any way tolerable, he will join with them in it; he 
would not swear an oath upon any account, but he can hear 
another swear without being over-disturbed. He will not 
get fuddled neither; but he can sit with drunkards, and drink 
as much as they upon occasion. And yet this man has no 
more doubts about his regeneration, than the strongest Chris- 
tian in Britain. He takes it for granted that the knowledge 
of the doctrines is regeneration, and indeed so it is, pro- 
vided it be a sanctified knowledge, but his knowledge, alas! 
is barely speculative. The various doctrines dwell in a con- 
fused mass, as so many mingled phantoms in his brain; and, 
phantom-like, have no weight at all, either upon his heart 
or conversation. 

Legalius, his next neighbour, is quite opposite to him, in 
regard to sentiments, so that they can never agree. Senten- 
tius takes his speculation for the fruits of regeneration; 
Legalius takes his goodness for the same thing, and despiseth 
the notions of Sententius, in the same manner that he de- 
spiseth the works of Legalius. For, you must know, Lega- 
lius is a constant at tender on the word preached, and the sa- 
crament, and is very devout at both; besides he maintaineth 
family-worship, and says many long prayers by himself, and, 
to perfect the matter, he feeds the hungry, and sometimes 
clothes the naked; add unto these his negative holiness; he 
never wrongs any man, never was drunk, never swore an 
oath in his life, and all the comfort he desires when he comes 
to die, is, that he may have nothing to do but to look back, 
and take a view of his well-spent life. Now, all these good 
things being summed up together, who would not be blamed 
for saying, that Legalius is but an almost Christian? It is 
true he thinks himself a good Christian, and that of a better 
rank than the most; but I will at all events assert, that he 

28* 



330 cases or conscience. 

hath no Christianity in him, and prove it from his motives 
and proposed ends; and every body may know, that it is the 
end which crowns the work. 

The love of Christ constrains Christians to obedience, 
but it is self-love which constrains Legalius to these his reli- 
gious acts. If he were sure that he could always live in 
this world, they might be religious who would, for him, for 
he would not, unless with Jehu he found his account in it; 
or, if he were assured that he could escape hell when he dies, 
he would not care much whether he gets to heaven or not. 
A separation from the joys of heaven at death, being insepa- 
rably joined with the torments of hell, Legalius is obliged to 
stir himself, in order to escape that which he is afraid of: 
thus the fear of hell is what oils the wheels of his obedience, 
and he hath no eye to the glory of God, nor the good of his 
fellow- creatures, in any of his duties, moral or religious, but 
merely to save himself from the vengeance of eternal fire: 
he believes he could not live so holy, as his fancy tells him 
he does, if he were not regenerated. 

Vitiamor lives in the same street with these two men, and 
is an utter enemy to both of them. He hates the notions of 
Sententius, equally as he does the deeds of Legalius. You 
may meet with Vitiamor in the exercise of every sin, and yet 
he does not so much as once question the goodness of his 
heart, or even his regeneration. 

Now let these three men know, that their pretended faith 
is no more than a fancy. Their hope is rotten at heart, and 
will perish in a trying day, however confident they are now 
as to all being well with them. To conclude, I cannot but 
wonder that any person who denies the popish doctrine of 
Christian perfection, should be so inconsistent with them- 
selves as to tell us, that an uninterrupted assurance of an inte- 
rest in the love of Grod, is essential to true faith. 

The assurance of faith is either a grace of the Spirit, or it 
is not: if it is not a grace of the Spirit, it cannot be essential 
to Christianity. If it is a grace of the Spirit, and in an un- 
interrupted degree, essential to Christianity, by parity of 
reason, an uninterrupted humility, self-denial, resignation, 
love, repentance, and heavenly-mindedness, (for these are 
likewise graces of the Spirit,) are essential to Christianity; 
and then to talk of growing in grace would be nonsense. 
For if one grace or virtue may be perfect, what reason can 
be assigned why the rest may not? But whilst you and I are 
in the body we shall find our faith interrupted with unbelief; 
our hope with fear; our love with carnal enmity; and every 
other grace with its opposite. 



ANSWERS TO PRACTICAL QUESTIONS. 331 



Question XI. — What advice can be given to a person grievously 
distressed with fears, doubts, and unbelief? 

In perusing the subsequent letter, the query may be more fully 
understood. 

"Sir, — As you desired, in your last, to know the particu- 
lars of my unbelief, of which I have complained in my pre- 
ceding letter, you will find my compliance with your request 
in the following lines. 

"My unbelief consists chiefly in these things, viz., I am in 
some doubt, now and then, concerning the being of God, his 
nature, attributes, and person: concerning Jesus Christ, his 
excellency and mediatorial capacity, or qualifications: con- 
cerning the Holy Ghost, regarding his immediate energy or 
operation on man: concerning the resurrection of the dead, 
the general judgment, and the certainty, that all persons that 
ever have been, are, or shall be, will exist in either of two 
places or states. But my doubts, about these articles, are not 
so abiding as they are regarding the particulars hereafter 
mentioned; yet even these do grieve and distress my soul 
more-than a little, and I fear they are the cause of the hard- 
ness of my heart; especially when they attack me in prayer, 
meditation, &c; though when assaulted in my addresses to 
God, I know they have caused me to pray more earnestly at 
some seasons; then I would endeavour to conclude that they 
were darts from Satan, and not the disposition of my mind: 
yet still dreading myself to be an unbeliever. 

"But the most settled and general part of my unbelief may 
appear by the following hints, viz. I cannot view Jesus Christ 
in that loveliness, excellency, and pre-eminence, as I find him 
set forth in the word of truth. I cannot find sufficient ability 
in my soul to believe in him, wholly and unfeignedly; and 
how can I believe in him, without a right view of him? 
Sometimes I can set him forth to others, in the words and- 
light of Scripture, so that I believe many of the children of 
God have their very souls nourished and fed by what T say: 
and upon certain times I myself am much delighted in, and 
with the work; but when I retire into myself, and consider 
the barrenness of my soul, my strangeness to, and alienation 
from God, Jesus Christ, &c, I conclude that my good frame 
and my delight in preaching, proceed from the agreeable 
frame of the people, rather than from any good wrought in 
me; that God will endue me with a measure of light in his 
word, and grant me some delight in the ministration thereof, 



332 CASES OF CONSCIENCE. 

for the benefit of his people, yet not for any love or regard 
he has to my person, but that my soul is rejected of him; as 
a person that unfavourable and kind to a nurse, while nursing 
his children only for their sake; that thereby she might be a 
better and more qualified nurse; but when her work is done, 
he turns her off, as one that is not of his family, but only for 
a time, and for the purpose just mentioned; - then it will 
appear to all she never was of his family. Again, though I 
set forth Christ to others, yet I question whether Christ be in 
me and I in him. A person cannot experience the true joy 
except he believes! and because I cannot rejoice at the very 
thoughts of grace, death, the resurrection, and the life, I am 
afraid I do not truly and sincerely believe. Believers are 
exhorted to rejoice always; but I cannot rejoice when I pon- 
der upon the most important concerns of my soul; therefore 
I fear I am not a believer. Alas! I am not able to look 
steadily upon Christ as my Saviour. At times when I join 
with the saints in divine worship, I am pretty confident of an 
interest in Christ; but when I retire, I conclude that that 
proceeds only from a kind of a heavenly gale upon them, or 
else upon myself, merely to capacitate me for more use and 
service among them. I conceive that my heart is not in the 
least renewed, but in the sense of Scripture is still a stone. 
1 do not question Grod's everlasting love to his people as much 
as I do his love to me. What will it avail me to know that 
God is unchangeable, and that his unchangeableness is a 
strong hold to his people under all their instabilities and vi- 
cissitudes, when at the same time, I cannot conclude that he 
hath loved me? Are there not some whom he never loved? 
I fear I am one of those. If he has not loved me, all the 
things in heaven and on earth, nay his infinite power cannot 
prevail with him to love me, seeing he is unchangeable in 
his nature. I do not question the ability and capacity of 
Jesus Christ to save to the uttermost, even the vilest and 
chief of sinners, so much as I question whether he will save 
me? not because he cannot, regarding his capacity, but be- 
cause he will not: not because my sins, though so great 
and numerous, are more than he can take away; but I fear 
lest he should leave me to die in them. One sin is enough 
to condemn, except there be an interest in Christ. I do 
not so much call in question perseverance in grace, as 1 
do the beginning of grace in me. If I were sure that the 
good work of grace was begun in my soul, I think all my 
other doubts would flee away and vanish. But while I doubt 
of the very beginning of the work, I cannot be confident in 



ANSWERS TO PRACTICAL QUESTIONS. 333 

any tiling that may profit me. If I did now endeavour to 
resolve, believe, and conclude myself to be a gracious person, 
and that it will be well with me at last, notwithstanding all my 
fears, and so strive to be comfortable, not giving way to 
doubts any more, such confidence would but vanish, after all, 
to my endless horror. I endeavour to perform every secret 
duty in religion constantly; but fear all my aim is to quiet an 
uneasy conscience. I diligently observe every public duty, 
as a professor of the Christian religion, and as a minister of 
the Gospel; yet often fear the whole terminates in self and 
vain glory, so that I have my reward ! I am acquainted with 
many far and near, who, I believe are godly persons, and I 
am of opinion, that the greatest part of them, if not all, judge 
me to be truly a gracious man; nay, I am confident they 
look upon me as a person eminent in grace : but all that does 
not amount to a proof of the power of godliness in me, 
neither does it evidence the least degree of supernatural 
grace in my heart. I think that pious people who hear me 
preaching and praying, conclude that I am very comfortable 
in my soul, and that I enjoy much communion with God in 
the discharge of duties; but their conjecture is no evidence 
that I enjoy the least grain of solid comfort: though their 
favourable judgment should yield me some groundless joy for 
the present, yet if I am not born again, it can yield me no 
sweet consolation at death and judgment. I am endued 
with some measure, of light in all the doctrines of grace, 
which, I believe are consistent, according to the Scriptures, 
and I am enabled to express, and set them forth according to 
the consistency of my ideas, against the oppositions made to 
them, both in private conference, and in a more public 
manner; but that profiteth me nothing, while I imagine 
that I am an utter stranger to every experience of saving 
grace in my own soul. Satan knew very well that all the 
doctrines of grace are remarkably harmonious, yet he is not, 
in the least, more happy for that. I am, m the general, per- 
suaded that all those who believe in Christ shall be saved; 
but as I cannot believe, how can I be saved? The word says, 
that perfect love casteth out fear; I fear greatly; I cannot be 
confident, but rather disbelieve; therefore how can the love of 
God dwell in me! and if I love not God, what is my state 
better than that of the most profligate? Though I under- 
stand something of the doctrine of grace, I understand like- 
wise by the same doctrine and by experience, that nothing 
can persuade me to believe in Christ, but the Spirit of God; 
and if I should believe in Christ, I perceive that it is inipos- 



334 CASES OF CONSCIENCE. 

sible for any to convince me that my faith is of the right kind, 
except it be by the same Spirit. Therefore, Oh! that God 
would be pleased to make use of some means, some word, 
some instrument or instruments to resolve my doubts and 
dissipate my fears, for his own glory and my present and 
eternal comfort and advantage. Oh! where shall such a mes- 
senger be found? An interpreter, that would be to me one 
among a thousand? I am yours," &c. 

My advice is this; that such a person should instantly 
attempt his duty, to believe on Christ afresh, just as he did at 
first. When he cannot come to Christ as a believer, let him 
come, as being in himself, an every way helpless and misera- 
ble sinner; and let him do this instantly and repeatedly, as 
soon, and as often as he is attacked with fear from his felt and 
future dreaded misery. Nothing like a fresh act of faith, to 
baifle Satan's temptation, and the suggestions of his own un- 
believing heart, that he is yet in a state of unbelief. If the 
grand enemy of souls can but get believers to reason the point 
with him, whether they have believed or not, from past ex- 
periences in the time of veiled evidences, or from present ex- 
perience, at a time of suspended influence: he knows he 
will lead them at once into an endless maze of sore perplex- 
ity, to God's dishonour, and to the wounding of their souls 
exceedingly. Let such a person then attend the Saviour's 
voice, "Look unto me, and be ye saved, all ye ends of the 
earth, for I am God, and there is none else." Here such a 
person may see that the words divide themselves naturally 
into two branches, the first respects duty, looking, the second 
respects privilege, salvation. And the command is given to 
sinners, at the greatest apprehended distance from God, by 
sin, at the very ends of the earth. Let such a person then, 
as a sin-wounded soul, an apprehended law-condemned sinner, 
a Satan-accused, and conscience-condemned sinner too, in- 
stantly look up to that great Saviour who is exalted on high, 
to save to the uttermost every poor soul that looks unto him 
for the whole of his salvation. For as Moses lifted up the 
serpent in the wilderness, so once was the Son of man 
lifted up on the cross; and now is the Son of man, as the 
great ordinance of God, for a sinner's salvation, lifted up to 
his Father's throne, and in the glorious Gospel, to be looked 
unto by a perishing sinner for his eternal life, as the stung 
Israelite was to look for healing, by God's appointment, to 
the brazen serpent: and having looked, let such a person in- 
stantly attempt his further duty, to believe that he shall be 
saved in looking. Let him credit the word of truth, the 



ANSWERS TO PRACTICAL QUESTIONS. 335 

royal grant of the Prince of grace, from his high throne of 
his everlasting salvation, in his looking unto him; for lo, he 
says to all and to every one of them, "Be ye saved." The 
word is gone out of his mouth in faithfulness, in immutable, 
omnipotent grace, and he will not, cannot reverse it: he is 
God, and cannot lie nor repent. Once hath he spoken, 
and it stands fast forever. His unchanging word, of all-pro- 
ducing grace and glory, stands engaged for that soul's salva- 
tion eternally. And thus he himself, who is the faithful and 
true witness, tells us, that the inseparable consequent of his 
being looked unto, as lifted up, is salvation; that " whosoever 
belie veth in him," (i. e. looks unto him to answer the type,) 
u should not perish, but have everlasting life." Now let such 
a person consider, whether this solemn declaration of the great 
Saviour, is not worthy to be credited by him, instantly and 
constantly for God's glory and his own joy! Whoever, or 
whatever, from within, or without him, says to the contrary, 
can he doubt it, if it is but for one moment, without grievous 
sin, without making the God of truth a liar? Pie must, 
even in this, either set to his seal that God is true, or 
give his truth the lie. Again, let such a person observe, that 
his looking to Christ for salvation, in obedience to the divine 
command, is faith's first and direct act, to which the promise 
of life, in the sacred word, is annexed. And his persuasion 
of salvation is an after and reflex act of faith, that is, and 
ought to be, founded upon the promise given to him, as a be- 
liever in Jesus: the former respects his eternal security, 
the latter God's glory and his more abundant joy. If he 
has now pat forth the direct act, he is, and ever shall be, 
in God's account, and according to his written word, a true 
believer, and though he may not at present make conscience 
of the reflex act, or may be obstructed in the exercise of it, 
by Satan and unbelief, this makes no alteration in his state 
as a believer, but only robs God of that glory which he ought 
to give to his Saviour, and himself of that joy which is his 
soul's desire, in a full persuasion of God's everlasting favour. 
Having been so prolix in my answer to the query, I need say 
the less to the letter, but, 

Dear Sir, take a few hints. You tell us, " that you still 
dread yourself to be an unbeliever." As to this, if I under- 
stand you rightly, you take believing in Christ, through the 
main of your letter, to be a believing your interest in the Sa- 
viour unto joy in his intimate favour. This is answered 
above, as being that which does not constitute your state as a 
believer: it is the direct act of faith, in looking, coming, fly- 
ing, &c, unto the Saviour, that puts a specific difference be- 



336 CASES OF CONSCIENCE. 

tween you and all the unbelievers in the world. Indeed, Sir, 
in this closing part of your sentence, you preface it with your 
being tempted to doubt of these several articles of faith : you do 
well, when thus assaulted, to endeavour to conclude that they 
are darts from Satan; but as to their " not being the disposi- 
tion of your mind/' you must distinguish between your new 
and your old mind. Darts from Satan, are designed most 
certainly, to wound your new mind, and to excite in your old 
its native infidelity. For in you, though a believer, there 
dwells and works unbelief; and Satan's temptation, to disbe- 
lieve the doctrines of faith, as well as our acts of faith, 'may 
more or less draw out the forces of our unbelief with respect 
to both. And what Satan suggests, is the disposition of your 
own mind, so far as it is unbelieving; but this remaining un- 
belief ought not in any wise to make you doubt of your having 
the grace of faith in your hearts; for if you had not faith in 
those doctrines, your temptations to doubt them would v be 
to you no affliction. It is your new mind, or your soul, so 
far as renewed by grace, and blest with the grace of faith, 
that is grieved and distressed with temptations to, and the 
workings of, unbelief. Again, sir, you say, "I cannot view 
Jesus Christ in that loveliness, excellency, and pre-eminence, 
as I find him set forth in the word of truth. I cannot find 
sufficient ability in my soul to believe in him wholly, entirely, 
and unfeignedly, and how can I believe in him, without a 
right view of him?" Let me ask you, have there been no 
moments in which you have viewed Christ, in that loveliness, 
excellency, and pre-eminence, in which he is set forth in the 
word of truth? If you have ever seen his glory; when pre- 
sented to your eye of faith by the Holy Ghost in the word of 
truth, how did you esteem him then? Did he not then ap- 
pear in your view, to be transcendently excellent? A Sa- 
viour none like unto him? If he did, this was faith in your 
understanding, discerning, or seeing of the Son; and how did 
this work upon your will? Did not your will bow to, and 
choose the Saviour beheld as, and to be, your Saviour? If 
it did, this was faith in your will; and hence did not your 
affections go out after him? Was not he altogether lovely, or 
all desires, unto you? If so, this was faith in your affections, 
or that faith which worketh by love, to its all-surpassing, and 
altogether lovely object! And have there been no moments 
in which the blood of Christ, in its cleansing, and pardon and 
peace-procuring efficacy, has appeared sufficient to your con- 
science? ~ In which his righteousness, as your desired justi- 
fying dress, has appeared all glorious? In which his fulness 
of sanctifying grace, unto an increasing, and perfect meetness 



ANSWERS TO PRACTICAL QUESTIONS. 337 

for eternal glory, appeared to you most precious and soul- 
satisfactory? If there has, this was faith in your conscience, 
and so you have been blest with a spiritual, a supernatural 
ability, to believe in Christ wholly, in a whole Christ, with 
all the powers of your soul, so far as they are renewed. And 
whether you refer this faith to its direct, or reflex act, it 
is true with respect to both, so far as they are put forth; you 
believe wholly in a whole Christ, with all the powers of your 
soul, so far as they are sanctified initially: and yet, with regard 
to the unrenewed, unsanctified part which still remains in 
yo^r every faculty, you may be said as truly not to believe in 
Christ wholly, i.e. with all the powers of your soul as entire 
faculties, as darkness in your understanding, rebellion in your 
will, earthliness in your affection, and legality in your con- 
science, still remain; but your regenerate part, being your 
leading principle of action, your acts of faith therein, are in 
every power of your soul therefrom, on, and in Christ: from 
hence you are denominated a believer in him; and however 
unbelief, in your un regenerate part, may be permitted to 
work, this doth not in the least injure your state. You add, 
sir, "Sometimes I can set him forth to others in the words 
and light of Scripture; and upon certain times I myself 
am much delighted with the work; but when I retire into 
myself, and consider the barrenness of my soul, my strange- 
ness to, and alienation from God, Jesus Christ, &c, I con- 
clude that my good frame and delight in preaching, proceed 
from the agreeable frame of the people, rather than from any 
good wrought in me." To this I reply, That your retiring 
into yourself, to consider your own barrenness, &c, is from 
the weakness of your faith in its reflex act, which ought to 
be strong in, and towards the promise, given you in Christ 
upon your first direct act. "Abraham considered not his own 
body being dead, nor yet the deadness of Sarah's womb; he 
staggered not at the promise of God through unbelief, but 
was strong in faith, giving glory to God, believing that what 
he had promised he was able also to perform/' And it is an 
excellency in Abraham's children, Abraham-like, to be strong 
in faith, to consider the promise, and God's power and faith- 
fulness, and not their own barrenness. Your conclusion, sir, 
"That your delight in preaching Christ proceeded rather 
from the agreeable frame of the people in hearing/' I think is 
ill-founded. As you afterwards say, "At times when I join 
with the saints in divine worship, I am pretty confident of an 
interest in Christ." JNow, sir, as L take it, this your confi- 
dence of an interest in Christ, while preaching him to others, 
29 



338 cases or conscience 

is the ground of your supreme delight in the work; though 
from the agreeable frame of the people in hearing, you may 
have a lower additional pleasure in your being an instrument 
to exalt your beloved before others, and thereby to win them 
unto faith in Jesus, and to build up those who have be- 
lieved through grace on their most holy faith; and your faith 
of interest in Christ, which gives you a supreme delight in the 
work, is a pregnant proof, that God has wrought in you faith's 
good and saving work. Once more you say, " God will endue 
me with a measure of light in his word, and give me some 
delight in the ministration thereof, for the benefit of his^feo- 
ple, yet not for any love or regard he has to my person; as a 
person is favourable to a nurse, while nursing his children, 
but when her work is done, he turns her off, as one that is 
not of his family." This, sir, is a temptation, and an afflic- 
tion that is common to you, with others of your ministering 
brethren. The grand enemy, though he cannot destroy the 
Lord's servants eternally, by this strives to destroy their 
joy in his service temporally: he well knows that what the 
Lord's servants love supremely, which is himself, and his 
special favour eternally, they cannot bear the thought that they 
must part with these without pain of extremity. No, dear 
sir, God has adopted you as a believer into his family, and 
from his love to your person, he calls you to be a servant to 
some of your dear brethren; and having put you among the 
children of his infinite favour, you shall abide in his family 
for ever, and possess, with the rest, his great Self, as your 
vast and eternal inheritance! If you believe the Saviour's 
ability, and doubt his will to save you eternally, come and 
try; come in all your discerned pollution and misery, and fall 
down before him, and say, "Lord, if thou wilt, thou canst 
make me clean;" and Jesus, moved with compassion, will 
say, "I will, be thou clean." 



Question XII. — Are the death and sufferings of Christ, or his passive 
obedience, all that is required for the salvation and justification 
of a sinner ? Hath his active righteousness no part in the work, 
or must it be imputed? Is the imputation of Christ's active 
righteousness an essential point of doctrine, or may a man be 
safe without it? 

A most momentous and necessary query! as it tends to put 
the sinner upon the most accurate inquiry after things of the 
greatest importance, viz. the matter and cause of his justifica- 
tion before God, and acceptance with him; things essential 
to our present and future happiness, and without which none 
can be saved; the knowledge of which is both prior and pre- 



ANSWERS TO PRACTICAL QUESTIONS. 339 

vious to a person's knowing either his duty or privilege, how 
to worship God, or pray acceptably, or what to believe or rely 
on the Lord Jesus Christ for. 

To suppose the sufferings and death of Christ, all that is 
required for the salvation of a sinner, is to answer Paul in 
the affirmative, who asked the Corinthians, "Is Christ di- 
vided?" 1 Cor. i. 13. Yea, this would not only divide, but 
reject and cast away part of Christ, as useless and of no value; 
a thought to be abhorred by every pious soul. The believer 
hath a whole Christ for his salvation, viz. the life and death, 
body and soul of Christ, all are his, and he is Christ's. 1 Cor. 
iii. 22, 23. As the law of God requires perfection and per- 
petual obedience of the sinless, so it pronounceth condemna- 
tion and death on the sinful, which sentence justice will 
certainly inflict, unless reconciliation be made, and plenary 
satisfaction given, which satisfaction cannot be but by the 
death of the High-Priest; for without shedding of blood is 
no remission, and it is not possible the blood of beasts should 
take away sins; therefore Christ hath done it with his own 
blood, Gen. xxi. 27, Gal. iii. 10, Numb. xxxv. 32, Heb. ix. 
22, and x. 4, Col. i. 22, Rom. v. 11. Now as the passive 
obedience of Christ, is absolutely necessary for the washing 
and saving the soul from guilt, and all the dreadful effects 
of sin, Rev. i. 5, so his active righteousness is as necessary 
to constitute the sinner righteous before God, Zech. iii. 4. 
For as one delivers from hell, the other makes ready for, and 
recommends to, heaven. Matth. xxii. 11, 13, Rev. xix. 7, 
8. Here Matthew presents to our view a man not having a 
wedding garment, with his last and miserable end, bind him 
hand and foot, and cast him into outer darkness. John shows 
us the bride the Lamb's wife made ready, and tells us what 
her wedding garment is, "fine linen, clean and white; for 
the fine linen is the righteousness of the saints." Let it 
be observed, this righteousness of the saints is either wrought 
out by the saints themselves, or by some other person for 
them; that it is not wrought out by them is certain, because 
"all our righteousnesses are as filthy rags." Isaiah lxiv. 6. 
But Christ's righteousness is clean and white, wrought out 
for the saints, given to them, and put upon them; as Paul 
affirms, Rom. v. 17 : " They which receive abundance of grace, 
and the gift of righteousness, shall reign in life by one Jesus 
Christ. Even as David describeth the blessedness of the 
man unto whom God imputed righteousness without works." 
Rom. iv. 6. 

Whatever God doth is essential and right, and as he is 
declared to impute righteousness to the blessed, it must be 



340 CASES OP CONSCIENCE. 

essential and right, nor can a man be safe without it: this 
Paul knew right well, and therefore "suffered the loss of all 
things, and did count them but dung, that he might win 
Christ, and be found in him, not having his own righteousness, 
which is of the law, but that which is through the faith of 
Christ, the righteousness which is of God by faith," Phil, 
iii. 8, 9, viz. Christ's righteousness imputed, which is wrought 
out by God the Son, given by God the Father, revealed by 
God the Spirit, and received by faith as the soul's justify- 
ing dress. 

Perhaps some may object, and ask, Is it natural, reason- 
able, and just, to suppose one man is righteous because an- 
other is so? Or that one man is made righteous by the obe- 
dience of another? 

I answer, between men in common it is not so, nor is it 
reasonable so to think; but between Christ and his church, 
it is most natural, reasonable, and just it should be so, because 
of that federal union subsisting between them; he the head, 
and they the body, so as they are no more twain but one, i. e. 
one body and one Christ, one spirit and one life. Col. i. 18; 
1 Cor. xii. 16, 17; Col. iii. 3, 4; Heb. ii. 11. Whatever is 
done and suffered by any person, whether it be by his head, 
or any other member of his body, we naturally, reasonably, 
and very justly ascribe the same to that person, and the whole 
man or body bears the shame, or receives the reward, accord- 
ing to the merit or demerit of the thing done, good or bad. 
1 Cor. xii. 25, 26, 27. Hence it is that our sins against God 
fell on Christ, Horn. xv. 3, and Christ's righteousness is im- 
puted to us. "For as by one man's disobedience many were 
made sinners, so, by the obedience of one, shall many be 
made righteous." 

Whatever is done by the head is justly imputed to the 
body; Christ, the Head, having fulfilled the whole righteous- 
ness of the law, therefore it is justly imputed to his body, 
the church; Rom. viii. 5; that the righteousness of the law 
might be fulfilled in or by us. 



Question XIII. — Is it possible for a person who is enabled to be- 
wail his own vileness, to be assured of an interest in Christ with 
eternal joy; and yet not have an astonishing view of the glory, 
fulness, and suitableness of the Mediator, engaging and constrain- 
ing him to love his Saviour and delight in his ways ? And is it 
possible to have such an affecting view of Christ before regenera- 
tion? 

In all our researches of this nature, we should sincerely 
aim at the glory of God, our own growth in grace, and the 



ANSWERS TO PRACTICAL QUESTIONS. 341 

edification of others. When this is the case/ we may and 
ought to pray earnestly that we may be directed in the right 
Way; neither should we despair of a blessing. With regard 
to the query, I believe that God is often pleased to conde- 
scend so far as to indulge his people with a comfortable view 
of their interest in Christ, and consequently of their eternal 
glory and joy. I mean a view so clear and evident, that 
they may say, " My Lord and my God; I am my beloved's, 
and my beloved is mine; who shall separate," &c, and, at the 
same time, the believer may have a very distressing view of 
his own vileness. I do not think there is a child of God 
upon earth without the rebellious warring law in his mem- 
bers. How necessary, and yet how humbling and self-abas- 
ing it is to see the depravity of our nature! upon some 
seasons the blackness and comeliness may appear at the same 
time. I am of opinion, that the comeliness seldom or never 
appears, but the blackness is also in view. A very instruc- 
tive contrast to a follower of Jesus Christ. I suppose Job 
had a clear evidence of the favour of God, as well as the 
majesty of Jehovah, when he cried out, "I abhor myself!''" 
When the apostle breaks forth in that mournful manner, "0 
wretched man," &c, he could thank God for the victory through 
Jesus Christ. When he talks of the incorruptible glory 
above, he points at the corruptible here: and when he men- 
tions the glorious body of Christ in heaven, and the saints' 
likeness to them there, he does not forget the vile body here. 
These observations appear to me very evident, viz. 

The clearer any one doth see his relation to, and interest 
in, Christ, the more he will see and bewail his own depravity. 

A person may sometimes have a very oppressing sense of 
the prevalency of sin, and at the same time his interest in 
Christ much clouded and called in question; yet at those 
very seasons he may be under the saving and sanctifying in- 
fluence of the Holy Spirit. 

It is possible, and perhaps too common for true believers 
to be in so stupid a frame, that they arc little aifected with a 
sense of sin, or of the beauty of Christ and true holiness. 
These are sad seasons, and much to be dreaded; for where 
they are of long continuance, the state of that poor barren 
soul is much to be lamented. 

It is my certain and unshaken belief, that a person can 
never be enlightened by the Holy Spirit, so as to be assured 
of his interest in Christ, but he will, under the heart-purify- 
ing operation of the same Spirit, bewail bitterly the remain- 
der of indwelling sin. This heart-grief and sorrow is quite 

'29* 



312 CASES OP CONSCIENCE. 

consistent with spiritual peace and joy in the Holy G-host. 
I believe, likewise, that where this sorrow and joy really 
exist, the person must of necessity have an astonishing view 
of the glory, fulness, and suitableness of the Mediator, his 
willingness, power, and capacity to purify entirely and glo- 
rify eternally a worm so vile in itself. This view of things 
will certainly engage the heart to love Jesus Christ in the 
most sincere and affectionate manner, and out of love, excite 
to yield him cordial, grateful, and cheerful obedience, in 
principle and practice. I am confident that it is impossible 
to experience these things in their transforming and affect- 
ing manner above noted before regeneration. Then these 
consequences will follow: — 

There may be assurance, or strong faith, where much cor- 
ruption still remains unmortified; the Canaanites will dwell 
in the land: yet this faith purifies the heart, breathes after 
more holiness, and is in arms against the Canaanites. 

That true faith, weak or strong, leads not to a loose, un- 
guarded and licentious life. 

That the faith which disposes to a dissolute conduct is not 
genuine, but a most pernicious delusion. 

That those who say assurance leads to licentiousness, do 
testify how destitute they are of the real experience of the 
true grace of God. 

That when a person doth love Jesus Christ, and depend 
upon him for acceptance with God; when he doth hate sin, 
love and follow holiness, he may conclude that he is born 
again. 

That when a person doth not experience these things, he 
may conclude himself to be in a natural state, and in the 
broad way. 



Question XIV. — As I apprehend that the practice of family prayer 
is unfashionable in our days, is it because this age is so much 
wiser than the last, or, is it because we are less acquainted with 
the life, power, and comfort of that religion which is pure and un- 
dented before God ? 

A query upon social religion in the family is already well 
answered page 818, where it is very justly observed, that 
"when vital religion and the power of godliness are upon the 
decline, this social religion in the family is almost the first 
thing neglected." That reading a portion of Scripture to the 
household, and praying with them is not only expedient and 
profitable, but an incumbent duty, is evidently proved, I think, 



ANSWERS TO PRACTICAL QUESTIONS. 343 

in that answer. That it is very much neglected, and by some 
professors even derided, is a mournful truth, so glaring and 
open, that it wants no proof. That it was much more in 
practice, a century past, may be easily demonstrated. Now 
the query is, whether the present race of professors have at- 
tained to a superior degree of wisdom above their fathers, or 
doth this negligence proceed from some other cause? I will 
not pretend to justify every thing in our holy, valiant and 
heavenly-minded ancestors; but I dare say, they did imitate 
that great and renowned man, Abraham, who, for his cmi- 
nency, was styled the friend of God, and father of the faith- 
ful, better than their successors do. He took care to erect 
an altar for Godwin his house, and set his children and servants 
an honourable precedent: how well they were trained up in 
religion, may be seen in the piety and faithfulness of his chief 
servant. God himself, the searcher of his heart, gives him 
this excellent and exemplary character: "I know him, that he 
will command his children and his household after him, and 
they shall keep the way of the Lord." A glorious testimony, 
where the family were so numerous, and many of them even 
bought with his money: it would be well if our countrymen 
and others would lay this example more to heart, and endea- 
vour to copy after it. But alas! we have here, in this land 
of light and peace, many professing families that call not upon 
God: will not Cornelius, the Gentile officer in the Roman 
army, rise up in judgment against them? He was diligent in 
prayer, and feared God with all his house, a clear evidence 
what pains he took with his family, and that his religion was 
not confined to his closet. Perhaps the prayerless masters 
of our families would soon be offended, were they told, that 
their conduct doth evidence they are but little acquainted 
with the life, power, and comfort of true religion, and that 
they neither fear God nor regard the souls of their families. 
If what is already observed in the answer above mentioned 
is not sufficient to convince them of their duty, I pray that 
God may, in his mercy, show them the right path, and deli- 
ver them from fatal deceptions. I think it needless to add 
any more that way upon the subject. However, I would beg 
leave to propose a few queries to three sorts of people. 

I. To those who treat the point with disdain, and boldly 
plead it is not their duty to read the scripture, and pray morn- 
ing and evening with their family. 

Do you not greatly, if not entirely, neglect closet prayer, 
self-examination, and heavenly contemplation? Then it is 
no wonder you neglect others. 



344 CASES OF CONSCIENCE. 

Do you bring up your children and servants in the nurture 
and admonition of the Lord? Let conscience answer in the 
presence of God. 

If you do, pray what method do you take with them? Con- 
sider well. 

Do you take care to bring them acquainted with the word 
of God, with their misery by nature, and the absolute neces- 
sity of an interest in Christ? 

Do they know very well that you pray often, and highly 
value the scripture, or have they room to conclude you sel- 
dom, if ever pray? 

Do you oppose the practice, because you believe in your 
conscience that it is a sin before God to read the word and 
pray in your family? Or do you oppose it because you are 
too indolent to engage in it, and too busy about other concerns 
that better suit your taste? 

Do you think it to be the work of Satan to promote family 
worship, but the work of the Holy Spirit to demolish it, or is 
it the contrary? 

Can you in the presence of God, say to those under your 
care, I am clear from your blood? If not, what will be the 
issue? 

II. To those who believe it their duty, but often if not al- 
ways neglect it. 

Are you so negligent about the affairs of this world as you 
are about the very important concerns of the next? Think 
of it seriously. 

Do you think reading a chapter and prayer would much 
hinder and hurt your secular business? Did you ever find it 
so? Is time so precious that you cannot afford half an hour, 
morning and evening, for religious exercises? 

Do not strangers, that come accidentally into your house, 
wonder they find no more religion under your roof? Is this 
adorning the gospel? 

Are you more skilful to excuse your negligence than to re- 
form it? How will this turn out at last? 

III. To those who are willing to set up, and carry on this 
family religion, but are too bashful, and afraid they have not 
sufficient qualifications for it. 

Do you earnestly pray in your closet, that you may be ena- 
bled to discharge the duties incumbent upon you as the go- 
vernor and leader of a family? 

Did you attempt your duty? Do it again, and wait for a 
blessing: think more about it, read more and converse more 
about religion with your family. Consult, also, with solid, 



ANSWERS TO PRACTICAL QUESTIONS. 345 

pious, and judicious friends that are capable of advising you. 
If it is a duty, do it as well as you can; you will impr 



rove. 



Question XV. — How may a person know that lie is justified, par- 
doned, and accepted with God, and how many ways God takes, 
according to scripture, to give evidence and comfort of such justi- 
fication, &c. ? 

I suppose the author of the query, by justification, pardon, 
and acceptance with God, would be thought to mean a mani- 
festation of it to the conscience. As I apprehend, that all the 
elect of God were from eternity virtually justified, so I look 
upon a discovery of interest in it to be a weighty and awful 
concern; and if this be the meaning of the gentleman that 
proposed the query, it is as much as if he had said, "What 
foundation stands my soul upon, respecting another world? 
On what basis are my hopes built for heaven, and where 
will my soul be lodged when it leaves the earthly house, the 
prison of the body, and takes its flight into a world of spirits?" 
These thoughts have occasioned the attention of my mind, 
and often employ my thoughts to the utmost extent; and such 
will be the case with those whose search is truly ingenuous 
and spiritual, whose powers and faculties of soul are lively, 
and all directed by the unerring guidance and management 
of the Lord, the Spirit; for as led by this teacher, every sen- 
sible sinner has his recourse to the Spirit for such manifes- 
tation, &c. 

For a person to know that he is justified, pardoned, and 
accepted with God, is a thing of great importance, though a 
privilege that perhaps is peculiar only to some of God's people, 
or but a few of them comparatively enjoy the comfortable 
sense of. Among others, it is one of the chiefest of the 
secrets of the Lord, revealed only to them that fear him, 
Psalm xxv. 14; a secret that can never be purchased by any 
creature whatsoever; a secret that no natural man, (as such,) 
can ever be acquainted with; a secret that is not only totally hid 
from the men of this world, but sometimes, for a season, from 
the favourites of the Lord, his own dear children, that he 
esteems as his jewels, and who will be evidently so in the clay 
when he makes them up. Mai. iii. 17. A secret that will 
ever employ the saints in their Father's house, while the 
glorious displays of the greatness of the grace will demand 
the attention and excite the wonder of the angelic tribes. 

That there are but few of the Lord's family acquainted sa- 
tisfactorily with it, appears from their many great and bitter 
complaints, the frequent distresses they arc in, the sinkings 



346 cases or conscience. 

of soul they labour under, who, with David, in another case, 
are sometimes heard to say, with uncommon compunction, 
"0 my God, my soul is cast down within me," Psalm xlii. 6. 
Which, having been my case, through divine goodness being 
delivered from the burden, I can therefore speak of it by expe- 
rience; having found, it is one thing to be justified, pardoned, 
and accepted, (which are the words of the query,) and an- 
other thing to know that mercy belongs to me: the former 
ascertains the safety of the people of God, that they can never 
perish, nor miscarry of everlasting happiness; and the latter 
is the foundation of their present comfort, under all their 
trials in the wilderness, as that which enables them, by the 
Spirit of the Lord, always to triumph in Christ: and as to the 
knowledge of this justification, pardon and acceptance with 
God, it is through believing in Jesus Christ for salvation, 
which a soul could not do, did not the mercy belong to him, 
and were it not given on the behalf of Christ, Phil. i. 29, and 
he that believeth and is baptized shall be saved, Mark xvi. 16, 
and he that believeth hath the witness in himself, 1 John v. 
10, and as the apostle fully expresseth it in Acts xiii. 39, "by 
him (Christ) all that believe are justified from all things, from 
which ye could not be justified by the law of Moses." From 
which it is evident, and an inquiring soul may rest satisfied 
in the truth of this, that whoever believes in Christ, whether 
he be a Jew or Gentile, as his faith fastens upon and lays 
hold of him, he is justified, his sins are pardoned, he is 
accepted with God. 

The first part of the life of young Christians is mostly made 
up of sight; they have sensible enjoyments from the Lord; 
and here their souls are filled with raptures; they can bless 
and praise the Lord, and exult in him; can tell others what he 
has done for their souls; here their mountain stands strong, 
and they can do much for Christ, under such divine influence, 
and with Peter, they think and say, Lord, "I am ready to go 
with thee, both into prison, and to death." Luke xxii. 33. 
They find no duty hard or difficult, can pray with much fervour 
and enlargement of soul; their mouths are filled with argu- 
ments at the throne of grace; the Spirit of the Lord is now a 
Spirit of freedom and liberty: they are not shut up as in after 
seasons, but entertained with the pleasing beauties of a risen 
and exalted Redeemer, at which times they can trust the 
Lord, and are ready to think that this is all faith, and that 
they are strong in this grace, when, at the same time, this is 
rather sensation arising from the evident manifestation of the 
divine presence: now when these are withdrawn from them, 



ANSWERS TO PRACTICAL QUESTIONS, 347 

there is little or no faith in exercise to be found; their joy, 
hope, and consolation, (to thern,) seem for awhile to be lost; 
and, in fact, some of them, when this is the case, are ready 
to think, that their Christ, pardon of sins, and heaven are all 
gone; but faith believes, trusteth in the Lord, lives upon Christ, 
and the fulness of grace that there is in him; walks with him 
in darkness; lives upon what it shall one day enjoy, and de- 
pends upon him when he hides his face, believing the word 
and promises of God, his faithfulness to perform them, the 
certainty of the covenant of grace, and the respects in which 
it is well ordered : here the statutes of the Lord (by the view 
of faith) become the songs of the saints in the house of their 
pilgrimage, Psalm cxix. 54. I would not be understood to 
think lightly of the presence of Christ, nor write any thing 
diminutively of it, having enjoyed the happiness of it in my 
own soul, and prizing it above all the world, and all things 
in it, nay, ten thousand of worlds; I know nothing that can 
be compared with it, having found it my strength, hope, and 
joy, meat and drink, the life of my soul, and substance of 
vital godliness; but I speak of these things in this manner to 
show the mistaken notions of young Christians at such seasons, 
and how apt we are to take that for a life of faith which is 
rather the sweet emanations of divine love, wrought in the soul 
by the Spirit of Christ, in a special and sensible enjoyment 
of his presence, which is sight, more properly than faith, 
though the latter is a concomitant that will always attend it 
in our present state; neither can the former be where the latter 
is wanted, except it be in imagination only; for faith must be 
first seated in the soul, (as to the habit of it at least) before 
it can be known that there is sensible communion with the 
Lord: for it is after believing that the soul has holy joy, com- 
fort, peace, and consolation, and the visits of Christ in a saving 
way; to suppose the contrary, will appear as ridiculous as it 
is blasphemous, unscriptural, and diametrically opposite to 
the experience of all the redeemed of the Lord, who at times 
enjoy not only his sensible presence, but a persuasion of faith 
in him, each of which are pre-libations, or foretastes of the best 
things, and by which it may be known, or a soul may fairly 
conclude that he is justified, his sins are pardoned, he is accepted 
with God, &c. It is true, and I grant, that there may be that 
faith in the soul that is of a right kind, called like precious 
faith, 2 Pet. i. 1, and the faith of the operation of God, Col. 
ii. 12, and faith which worketh by love, Gal. v. 6, and faith 
that purifies the heart, Acts xv. 9, &c, and at the same time, 
it may be difficult for the subject of it to determine whether he 



348 CASES OF CONSCIENCE. 

has it or not, the thing may appear dubions and doubtful to 
the soul, for want of a close application to the word, the na- 
ture of God's dealings with those he brings to glory, and the 
various methods he makes use of in effecting the same. Where 
corruptions work strongly, and are frequently bubbling up, 
and there is but a small measure of faith, it is not to be -won- 
dered at: most of God's people at their first awakenings find it 
to be so, though the genuine effects of it, as a living faith, 
are evident and satisfactory to other saints, who have tasted 
and savingly handled them themselves, and find them agree- 
ably recorded in the sacred writings, and can make out their 
title to heaven from them, as such that believe, are justified, 
their sins pardoned, and they accepted with God. 

But to make the thing more evident, (as to my own expe- 
rience of it, respecting the author of the query, if the Lord is 
pleased'to bless it to him, or any other of God's people,) as by 
faith in Christ, lean be assured that I am justified, my sins 
are pardoned, and I am accepted with God, I apprehend that 
my faith is of a right kind, because I have been enabled to 
venture my soul upon Christ, and I find none ever did this 
and perished, were lost and cast away. The case of the soul 
that is brought to do this, is like that of the four lepers, 
mentioned 2 Kings vii. 3, 4. " And there were four leprous 
men at the entering in of the gate; and they said one to another, 
Why sit we here until we die? If we say, We will enter into 
the city, then the famine is in the city, and we shall die there; 
and if we sit still here, we shall die also. Now therefore, 
come, and let us fall unto the host of the Syrians; if they save 
us alive, we shall live; and if they kill us, we shall but die." 
So the soul that is spiritually enlightened from above, views 
himself as a leper by sin, a nauseous and filthy creature in his 
own eyes, in a deplorable state and condition, undone as to 
any help in himself, and either more or less for the present 
is ready to conclude, he must be shut out of the camp of God 
for ever; till he has faith given him, whereby, upon the de- 
claration of the Gospel in its power, he looks to Christ, and 
runs where the righteous run and find safety, Prov. xviii. 10, 
and says, "Lord, if thou wilt, thou canst make me clean/' 
Matt. viii. 2; and to some the Lord is pleased, more clearly 
and particularly to say, as he did to his disciples, John xv. 3, 
" Now ye are clean through the word which I have spoken unto 
you; " and what was this but the word of faith, the word of sanc- 
tification, the word of hope, the word of peace, and the word 
of pardon, brought home to the soul by the Spirit of the Lord, 
which removes the burden of sin, (though the soul may 



ANSWERS TO PRACTICAL QUESTIONS. 349 

experience sad declensions and backslidings, and may be 
heard with David, under a sense of it, to cry to the Lord to 
restore him to the joy of his salvation, and to uphold him with 
his free Spirit, (Psal. li. 12,) and enables the soul to believe 
that God abides faithful, and cannot deny himself, and thus 
to depend upon it, that he is justified, his sins pardoned, and 
he accepted with God, &c. A conformity to Christ, in a 
measure, with Gospel obedience, will ever be found where 
the new creature is, and there is a solid foundation for 
heaven. The apostle Paul lays it down for granted as an 
undeniable maxim, that "to whom ye yield yourselves servants 
to obey, his servants ye are, to whom ye obey, whether of sin 
unto death, or of obedience unto righteousness," Rom. vi. 16; 
from which I would conclude, that yielding obedience to a 
person, proves the person, so yielding this obedience, to be 
his servant, and this obedience will ever follow a soul's ven- 
turing upon Christ; but to make it appear more plainly, I 
would give the reasons why I conclude I have ventured my 
soul upon Christ; and, 

1. I conclude I have ventured my soul upon Christ, or into 
his hands, as I have seen my need of him: a conviction of 
the need of Christ is absolutely necessary and prior to a 
sinner's venturing upon him; and, without it, it is impossible 
to be done. The prodigal convicted of this and his own imbe- 
cility, cries out, "I perish with hunger, and I will arise, and 
go to my father," Luke xv. 17, 18. "They that be whole 
need not a physician, but they that are sick," Matt. ix. 12, 
and the Spirit of Christ discovers this to the soul, not the 
law, (which may show a man his misery, and there leave him, 
without pointing out to him any remedy; but cannot show 
him a Christ, nor lay before him the need he has of an in- 
terest in him,) this being the proper work of Christ, revealed 
to the soul by his Spirit, which searches all things, yea, the 
deep things of God, 1 Cor. ii. 10, which " convinces of sin, and 
of righteousness, and of judgment." John xvi. 8. Neither 
does a saving or spiritual conviction, wherever it is, leave the 
soul under a view of his miserable state, without hope, 
wretched and undone, as a legal or natural conviction does: 
great sorrow for sin is not always a proof that the heart is 
Tight with God, it may be where there is no grace of a saving 
nature, no love to God, nor delight in him, nor spiritual life 
in the soul: such was the sorrow of Cain, Judas, and others. 
Fear of punishment may fill the mind with horror and terror; 
make a man formally serve God; but the reason is fear of 
the devil, and so his sorrow leaves him upon the verge 
30 



350 



CASES OP CONSCIENCE. 



of hed, in the very suburbs of damnation: bis conscience 
not being cleansed or purged by faith, in the blood of Christ, 
must necessarily be evil, and so it may haunt him from place 
to place, testifying that he is not only a sinner, but a great 
one too, and so- remaining a stranger to the sanctifying work 
of the Spirit of the Lord upon his soul, and having no be- 
lieving views of Christ, will sooner or later make him con- 
clude, notwithstanding his great degree of sorrow, that his 
case is desperate, and will admit of no relief. 

II. I conclude that I have ventured my soul upon Christ 
because I have been enabled to confide in him, even in 
seasons of darkness, both in providence and as to the frame 
of my mind, and have trusted him with it and all its concerns, 
agreeably to what the Psalmist declares, "and they that know 
thy name, will put their trust in thee," Psalm ix. 10. Here I 
have found myself immovable as mount Zion, Psalm cxxv. 1. 
Nothing could move me from my hold and confidence; here 
I could not only challenge, but face death and hell, and all 
the powers of darkness; here I saw my soul steadfast, and 
well anchored amidst the storms and billows of a fluctuating 
state and tempestuous world; here I could meet all opposi- 
tion, and see every mountain of apparent and supposed diffi- 
culties to become a plain, Zech. iv. 6, 7; come trials, temp- 
tations, evil tidings, or death, my heart was fixed; I was 
not afraid of them, trusting in the Lord, Psalm cxii. 7. 

III. I conclude that I have ventured my soul upon Christ, 
having been enabled to take him as a gift of grace, the gift 
of God, for my whole and complete salvation. Here I saw 
the emptiness and insufficiency of all things but Christ; and 
every thing in this world was so many nothings and dross, 
when compared with him. I heartily approved of him, and 
him only, as God's way of saving sinners, through the ful- 
ness of his offering and satisfaction to divine justice. These 
things I have mentioned in the room of many others; from 
which I conclude I have ventured my soul upon Christ, and 
that I am justified, my sins pardoned, and my person accept- 
ed with God: but here are six things, among others, that I 
was greatly taken with in Christ. 

1. With his supreme ability as a Saviour: that he was able 
to save to the uttermost, all that come to God by him, Heb. 
vii. 25; that no sin or iniquity whatever, could be any bar 
in his way; he speaks in righteousness, mighty to save, Isaiah 
lxiii. 1; and is called the mighty God, Isaiah ix. 6; capable 
and every way qualified and fitted for so great an underta- 
king; mighty, without any aid from men or angels — niighty 
to fulfil, make good, and perform, all that he has promised — 



ANSWERS TO PRACTICAL QUESTIONS. 351 

mighty beyond all our mighty and potent enemies, whether 
men, devils, or corruptions; and this is beautifully implied 
in every sensible sinner's being brought to him in the lan- 
guage of the disciples, "Lord, save us, we perish." Mat- 
thew viii. 25. 

2. I was greatly taken with the call of Christ, not in an 
outward, but inward and spiritual way, Rom. ii. 28, 29; (I 
sat long under the means of grace, and was so externally 
called, but knew nothing of the power of grace till the Lord 
was pleased to work it;) I found my heart waxing warm to 
the Lord: this was the day of his power, when he made me 
willing to relinquish all my former hopes and righteousness. 
I was enabled to hunger and thirst after the bread and water 
of life, and nothing but Christ, and him alone, could satisfy 
my soul. I found him to be my rest, and seldom went to the 
throne of grace but I enjoyed his presence. My heart was 
drawn forth, and my soul like the chariots of Anrinadab* 
Cant. vi. 12, and the more my joys and comforts were, the 
more my soul was humbled in me. I was enabled to praise 
the Lord, to bless the Lord, and lift up my hands in his name. 
Psalm lxiii. 3, 4. This was a time of love manifested and 
discovered; and such was the indulgence of the Lord, that 
at some seasons, it was but to ask and have. I drank deeply 
of that love that passeth knowledge, and must say was some- 
times almost filled to the brim; and from hence began to 
conclude I should never know darkness nor carnality any 
more, as the Lord manifested his everlasting love, by draw- 
ing me with loving-kindness, Jer. xxxi. 3, as the effect of 
his early regard for me. There were no previous prepara- 
tions nor qualifications in my soul prior to this, that I could 
ever find, nor should I ever have desired Christ nor loved 
him, had he not first set his desire upon me, and loved me, 
Cant. vii. 10, 1 John iv. 19, and his making it known by 
calling me is an undeniable evidence of my relation to him, 
as the apostle expresseth it: "Moreover, whom he did pre- 
destinate, them he also called; and whom he called, them he 
also justified, and whom he justified, them he also glorified," 
Rom. viii. 30: so that it is plain from this portion of Scrip- 
ture, that a person who is thus called by special grace, may 
make it out that he is justified, his sins are pardoned, and 
that he is accepted with God. 

3. I was greatly taken with Christ, in his taking possession 
of my heart: in consequence of this, and not before, was I 
enabled to give it to him, and observe his ways. Prov. xxiii. 
26. The heart of man must first be touched, opened, and 



352 CASES OP CONSCIENCE. 

possessed by the Spirit of Christ, before lie can make an en- 
tire and solemn surrender of it into the hands of the Lord; 
and whoever is enabled to do this, not only performs it by a 
supernatural power, but may assure himself of his sonship 
with Christ: he that impartially, and without mental reser- 
vation, gives his heart to Christ, must be an heir of Christ. 

4. I was greatly taken with Christ in his being precious to 
my soul; and I find this to be among the discriminating cha- 
racters of them that truly believe: to such the apostle Peter 
tells us he is precious, 1 Pet. ii. 7; and here my hope for 
glory, I apprehend, is made steadfast; and when Christ has 
been remarkably so to my soul, I have longed to be at home, 
and wished for the wings of a dove, that I might fly away, 
and be at everlasting rest, Psalm lv. 6, and nothing would 
have been so welcome to me then as death; but alas! this has 
not been always my experience, since I have known the grace 
of God in truth; at some seasons I have shuddered and trem- 
bled at the thoughts of it; but since the Lord has weighed me 
out fresh trials and afflictions, and given me his presence when 
in the furnace, I have been more established in the covenant 
of grace; afflictions have been sweet seasons to my soul, 
having enjoyed the Lord in them; they have been his candle 
to discover my darkness, and to bring me into his light. 
Never has Christ been more precious to my soul than now, 
nor his word more sweet and savoury. I have now found him 
to be my safe rest indeed, "the shadow of a great rock in a 
weary land," Isaiah xxxii. 2. He has taken my burdens off 
my shoulders, and spoken peace to my soul in the blood of the 
everlasting covenant: my heart hath been so upon Christ, my 
treasure, that I could scarcely think upon any thing else; my 
meditation upon him was sweet, and his company to me was 
the most entertaining; sleeping and waking, still with the 
Lord; a sweet, large, and composing portion to my soul: oh! 
by what tongue can these j.oys of the saints be expressed ? 

5. I was greatly taken with Christ, as being my King as 
well as Prophet or Priest, and I desire that he would always 
sway the sceptre in my soul, and suffer no rival there. I de- 
light in his laws, his government and rule, and not only in the 
pleasing prospect of his driving out, and destroying all my in- 
bred enemies at last, but in his power in subduing .and keep- 
ing them under at present, not suffering them to reign nor 
domineer. When corruptions sensibly rise, from the old cor- 
rupt fountain, and begin to stir themselves, it is the grief and 
trouble of my soul, and I beg of the Lord to keep them down, 
and keep me watchful*. 



ANSWERS TO PRACTICAL QUESTIONS. 353 

6. I was greatly taken with contentment in Christ, and all 
his dealings, having been enabled to choose him as my whole 
and entire salvation. A view of interest in Christ, tends to 
reconcile the mind of a child of God to all his dispensations, 
teaches the soul to think and say, that it is all well with him, 
that his heavenly Father is wise in heart, and that his wis- 
dom as well as his power is concerned for him, and stands 
ever engaged to bring good out of every apprehended evil. 
Cannot it be supposed, that a spirit of discontent can prevail 
with a believer, when he is under the witnessing of God's 
Spirit, and no intervening cloud between God and his soul: 
when he is satisfied of covenant relation with him, and the cer- 
tainty of his person being secured in Christ from everlasting-, 
he can read his name written in heaven, and by faith see it 
written upon the breast-plate of Christ, and that he is " graven 
upon the palms of his hands, set as a seal upon his heart, as 
a seal upon his arm," and that his best things are seated on 
high beyond the reach of every adversary % Ask the man that 
has known this, how it was with him under such enjoyments. 
He will tell you he was enabled to submit cheerfully to the 
will of God, and thought (for the time) no evil of his dealing 
with him in the affairs of this world, but that he hath done all 
things well. "I was content," says he, "with Christ my por- 
tion, had I been deprived of even bread and water: as long 
as I have the bread and water of life, this satisfies my soul; 
the fountain, Christ, is open; and I have enough, though the 
springs of all creature comforts should be dried up: here I 
am content with adversity in afllictions, and can welcome the 
cross, shame and disgrace for Christ; and with a thankful heart, 
bless the Lord for these mercies ; for I esteem them such." 

Thus have I related a little of my experience in this affair, 
as I thought upon the query, which if the person that pro- 
posed it cannot exactly fall in with, yet if he can make out his 
faith in Christ; his trusting in him alone for salvation; his 
venturing upon him; his finding him precious to his soul; his 
being called by efficacious grace; his having the genuine fruits 
and effects of it, or the things which accompany salvation; 
his being a sharer of the love of God as it is free, rich, dis- 
criminating mercy, and of his good pleasure, which he pro- 
posed in himself, Eph. i. 9, called his choice in Christ before 
the foundation of the world, Eph. i. 4; an ordination to eter- 
nal life, Acts xiii. 48; an appointment to salvation by our 
Lord Jesus Christ, 1 Thess. v. 9; the foundation of God and 
his seal, 2 Tim. ii. 19; a setting apart, Psal. iv. 3; his having 
mercy on whom he will have mercy, Kom. ix. 18; the favour 

30* 



354 CASES OP CONSCIENCE. 

that he bears to his people, Psal. cvi. 4; a graying upon the 
palms of his hands, Isa. xlix. 16: if so, he may warrantably 
conclude, that he is justified, his sins pardoned, and he ac- 
cepted in the Beloved. W. D. 

A Supplement to the foregoing Answer. 

When I take my pen in my hand, it is not because I am 
inclined, or disposed to censure Mr. W. D. No; his doctri- 
nal sentiments I approve of. "What he has delivered of his 
experience, I look upon to be agreeable to Scripture, and love 
to read the experience of solid, savoury and pious persons: 
by it my soul has been often affected and benefited; and 1 
have read what he has written with a good deal of satisfac- 
tion; I am glad to see it, and hope it will be of use to others. 
But I trust it will give no offence, if I declare it to be my 
opinion, that the experience of no person upon earth can be 
a common standard to another. The sacred Scripture only 
is, and ought to be, the infallible touchstone. I apprehend 
that the experience of saints differs as their faces do. There 
are differences of administrations and diversities of operations; 
yet, as the good work in all is begun and carried on by the 
Holy Spirit, it is unreasonable to suppose that the experience 
of every believer will, and doth agree in the main part; as 
there is a great similarity in every man's countenance, not- 
withstanding all the difference. I am fully persuaded, that 
many of the Lord's people, while they are young in years, 
and younger in graces, are warm in their affections, zealous 
in their profession, fervent and frequent in prayer, comfort- 
able in their soul, and circumspect in their conduct. In 
short, their love to Jesus is strong; they love his name and 
person; they admire his early and unchangeable love, the free- 
ness, sufficiency and riches of his grace; they delight in his 
ordinances and truths; they rejoice in his salvation, neither 
are they afraid or ashamed of his cross; so they may answer 
in most particulars to what Mr. W. D. has observed. But 
then I am as fully persuaded, that many of the flock of 
Christ, though beloved, chosen, redeemed, and called, have 
very different experience at the beginning of their spiritual 
pilgrimage. Here I design to be so free as to give a short 
sketch of my own experience, hoping and praying it may be 
of some use to the weak and hindmost of the travellers through 
the wilderness. 

It is above twenty years since I began to be seriously 
thoughtful about a future state, though I had been from my 
very infancy kept from open vice and gross immorality, for 



ANSWERS TO PRACTICAL QUESTIONS. 355 

■which I would be very thankful while I have breath; yet I 
had no relish, but rather aversion, to true religion and real 
piety. I was not without some convictions now and then, 
yet they were not abiding. Thus I spent the first twenty 
years of my time to very little purpose in the world, and have 
more than once looked upon it as so much precious time lost. 
I remember well, that the conversion and visible alteration 
in the life and conversation of some young people of my age 
and acquaintance, did sensibly and closely affect my mind, 
so that I was brought to think, what would become of me. 
I soon after began to pray, hear, read, think, and converse 
about religion, with more relish, feeling and concern than 
in time past; and of course I soon did forsake former unprofi- 
table company and other vanities of youth. So there was a 
change wrought in me, by steps or degrees almost impercep- 
tible. But notwithstanding all this, my comforts were not 
many, my joy was not great; but my love to Jesus Christ was 
in my apprehension, exceeding weak, my affections for hea- 
ven very languid, my heart very hard, and I was generally 
much straitened and very dull in prayer: nay, I have often 
greatly questioned my state, from my barrenness in prayer, 
and that for many years, thus thinking, if I were a child 
of G-od, surely I should have more freedom and liberty to 
speak to my Father. I did, after awhile partake of the 
Lord's Supper, under a persuasion of duty; but still I was very 
little affected. My discouragements every way were nume- 
rous, yet I was by some means or other enabled to continue 
in the path of duty, though I much doubted whether any thing 
of a real saving work was begun on my soul. When I would 
read or hear the experience of others, expressed much in the 
same manner as Mr. W. D. does his, and found so little of it 
in myself, my doubts would greatly increase; but still I went 
on feebly praying, and faintly hoping. Many times did I 
hear, or read of others crying and complaining in Job's words, 
" that I were as in months past, as in the days when God 
preserved me; when his candle did shine upon my head, 
when by his light I walked through darkness; as I was in the 
days of my youth. " But that was never my complaint to this 
day. My longings and desires were for better times, more 
life and light, stronger love, warmer zeal, clearer evidence, 
and sweeter comforts than ever I had yet been indulged with. 
Thus I continued for the most part of twenty years, though 
not without some ebbings and Sowings. My deadncss and 
formality in private prayer for about twelve years of that time, 
or upwards, few would believe it ; I think, were I to relate 



356 CASES OF CONSCIENCE. 

particulars; yet through all there was something of the savour 
of religion kept up in the soul, and I durst not forsake the 
little I had. I prayed then in my weak way for many things; 
but my unbelief in prayer was very prevalent, for I hardly 
expected to receive what I prayed for: nay, I did often rather 
conclude, or at least fear, I never should. How often did I 
-doubt in prayer? poor shattered prayer indeed! I had. many 
causes of complaint, but little heart to do it. I found more 
ability by far, to trust God with my temporal concerns, than 
to lay hold on Jesus Christ and all his fulness, or to be satis- 
fied about my eternal state, that concern was so weighty; 
whether God had undertaken for me, was the great question. 
Nevertheless, I certainly was like the four lepers at the gate 
of Samaria: I was resolved to depend upon Christ, let what 
would follow. I did choose, if I must perish, to perish wait- 
ing upon and longing for Christ, rather than to die in a course 
of wilful rebellion against him: though he should slay me, I 
would wait and hope to the end. Thus for many years, I had 
but little comfort, nor was I despairingly distressed with ter- 
rifying fears; but I was not easy and unconcerned, though too 
lifeless in my soul. I think it needless to proceed any further 
to relate my own barrenness; no matter how few of the Lord's 
people do tread the same paths: yet I must make this observa- 
tion, that in all this time, there was rather increase than a 
decrease in life and religious favour, when I consider things 
in general; so that I never long wished for former experience, 
but wanted to press forward, though so weak and heartless. 
Surely, the glory of all my salvation is to be rendered unto 
God, and I am very desirous it should. 

I will not, at this time, produce any argument to prove that 
I am justified, &c. I look upon the way mentioned by Mr. 
W. D. to be safe and good, for those who are favoured with 
the same experience as that mentioned by him. But I believe 
there are others, who, when they read the comfortable ex- 
perience of good men, are so discouraged and cast down, 
that they are ready to conclude that they are not justi- 
fied, that their sins are not pardoned, and that they are 
not accepted with God, because they feel not in themselves 
what they hear others do feel and enjoy. This greatly daunts 
them, and they fear to think seriously of death and an awful 
eternity. They know not what they do. Chiefly for the 
sake of these weak brethren of mine I write this; therefore, 
to such I beg leave to show my opinion upon the important 
point. 

Thou weak and fearful believer; — if thou art so concerned 



ANSWERS TO PRACTICAL QUESTIONS. 357 

about thy future state- and eternal happiness, and thy mind 
enlightened so far as to perceive the vileness of sin, and to 
bewail thy own vileness because of sin; if thou seest the 
suitableness of Christ, as a Redeemer, to deliver thee from 
all the. dreadful curses of a good and holy law, which thou 
liest exposed to for sin. If thou art brought to depend upon 
Christ with all thy soul, for thy whole salvation; if the little 
hope in Christ which thou hast doth humble thee, and en- 
courage thee to obedience; if thy soul doth long after perfect 
holiness; and if the thought of the probability of salvation 
freely by grace through Jesus Christ does give thee some 
ease and satisfaction, and animate thee to pray, to purity of 
heart and life, &c; — my dear friend, if this is thy case, I will 
be confident to say unto thee, " Son, or daughter, be of good 
cheer, thy manifold sins be forgiven thee." But methinks I 
do as it were, hear the good man or woman, with a trembling 
heart, ready to answer, "Aks! my eternal salvation is so 
weighty a concern, that I know not how to take your word 
for it. ,; I can in that sensibly feel with thee. However, go 
on still, as I did. I can tell thee, that through great mercy, 
I have been, for some time, much better satisfied about the 
state of my soul, than in years past. I did for several years 
believe certainly, that the Lord might be pleased, some time 
or other, to administer comfort to such unworthy dust as 
I; and even still, I believe and hope I may yet be favoured 
with clearer views of things by far, than I have now, before 
I leave the wilderness. Lord, help me to be humble, and go 
forward, leaning upon Christ, and to take poor weak be- 
lievers with me by the hand. Therefore, my friend, look up, 
and not be dejected; there is yet hope in Israel concerning 
thee. 

But further, one part of the query above mentioned, is, 
How many ways doth God take, according to Scripture, to 
give evidence and comfort of justification, &c. It has been 
already observed, that there are diversities of operations by 
the same Holy Spirit; and I believe that may be safely applied 
to the present case: but among writers, two more general 
ways are taken notice of, viz. by the direct or by the reflex 
act of faith. The direct act is a looking directly to Christ, 
as set forth in the Grospel, in the fulness and freencss of his 
grace, in his capacity, ability, compassion, and readiness to 
receive poor sinners, let them be ever so much pressed down 
with their guilt, and a wounding, humbling sense of their vile- 
ness, helplessness, unworthiness, rebellion, &c. This, I be- 
lieve, was the case with the thief on the cross, the jailer, with 



358 CASES OF CONSCIENCE. 

a great number of those whose conversion is mentioned in 
the New Testament, and I am persuaded is the case with 
many to this day. The Gospel comes in power, under the 
special influence of " the Holy Ghost, and in much assurance." 
They are enabled to believe the Gospel report, and to lay 
hold on it, as their own precious portion, and that with joy 
and thankfulness. This blessing has been afforded to many 
soon after their first enlightening, as the Thessalonians and 
others. But the Lord is pleased to work in this powerful 
manner upon some, who have been a considerable time under 
real soul concern. These persons do not consider and de- 
pend upon former experience, as they do on the Lord's pre- 
sent dealings and free promises, the ability they find in them- 
selves to believe in Christ as their own Saviour and pre- 
cious Redeemer, the warmth of their affection to him and his 
ways, and their love to his cross, so far as to despise any shame 
upon his account: they being comfortably and safely persuaded 
' of their justification, that their sins are pardoned, and they 
accepted with God. 

The reflex act of faith, is a looking back, and seriously 
considering the dealings of God with the soul, in time past, 
viz. What convictions have been experienced, what impres- 
sions have been made on the heart, what light received in the 
understanding, what change in the will and affection, and 
what alteration in the mind. So, upon an impartial search, 
they find that old things, in a great measure, are passed away, 
and all things wear a new complexion, therefore they con- 
clude they are new creatures. They say with Manoah's wife, 
thus, If the Lord did not design my salvation, he would not 
have wrought these things upon my heart. If Christ had not 
loved me, and given himself for me, I had never loved him 
as I do; if I had not some real love to him, I should never be 
so uneasy that I do not love him more, and so jealous lest 
other objects should steal away my affections; if I had not been 
a child of God, my experience could not agree in so many 
particulars with that of Old and New Testament saints. 
They loathed themselves; they bewailed their sinfulness; they 
hated vain thoughts; they sometimes refused to be comforted; 
they could hardly speak or look up, iniquities did so prevail; 
they had such a quick sense of sin, when they would do 
good, evil was present; the flesh lusted against the holy 
wishes, desires, and longings of the spirit; where the spirit 
was willing, the flesh was weak, so they could not find how 
to perform that which was good. These particulars, and 
many more of the same nature, I find recorded in Scripture, 



ANSWERS TO PRACTICAL QUESTIONS. 359 

and expressed by eminent saints as their own experience. 
Thus the believer, upon comparing notes, will soon agree 
with former saints in complaints. He can also join with them 
in prayer, saying, " Create a clean heart in me, renew a right 
spirit within me." u that my ways were directed to keep 
thy statutes! open thou mine eyes/' &c. By this close and 
impartial reasoning, and comparing themselves with Scripture, 
many come to enjoy a comfortable view of their justification, 
pardon of sin, and acceptance with God. I look upon this to 
be a safe and Scripture way. The apostle puts believers 
upon diligence, that they might enjoy the comfort of their 
election in life, and leave the world in full joy. The first 
epistle of John is full of this kind of reasoning and con- 
cluding, see chap. ii. 3 — 10, &c: chap. iii. 3, 10, 14, 17, 24; 
chap. iv. 12, 13, 19; chap. v. 2, 3, 13. Now in the direct 
and reflex act of faith, it is the Holy Spirit only that can 
enable to believe aright, for it is his proper work to comfort 
and seal. And I am persuaded he condescends to seal in 
both these ways; and 1 do believe he doth often join these 
together. He that is enabled to believe in the direct way, 
casting himself wholly and immediately upon Jesus Christ 
and his fulness, if he lives any time after in the world, should 
look that his character and conduct answers to Scripture, 
2est after all he should be under a delusion, for Satan is art- 
ful. Some have thought their faith of this kind to be right, 
when, alas! they did too much resemble those mentioned in 
the epistle of Jude, verses 4, 8, 10, 11, 12, &c. Again, he 
that receives comfort from the reflex act of faith, should by 
no means neglect the direct looking unto Jesus for justifica- 
tion, pardon and acceptance; otherwise he will be grievously 
perplexed, and a legal spirit will steal in. The believer 
should be, like those living creatures, full of eyes before and 
behind." 

Obj. Should not a person always have some particular pro- 
mise set home upon his soul with a particular energy, before 
he can receive any comfortable and safe evidence of his jus- 
tification, &c, such as, I have blotted out thy sins, or some 
promise of that kind? 

Ans. Many have had comfortable and satisfactory evidences 
that way, but perhaps others have rejected good evidences, 
because not brought to them in the same manner. If a per- 
son finds his heart enabled to depend upon Christ, and a wil- 
lingness to devote himself to his service, yielding himself to 
the Lord: upon the whole scope and authority of the gospel, 
I think his foundation quite safe, and that he should not fear 



360 CASES OF CONSCIENCE. . 

to receive comfort. We may be sure that Satan may, and 
often doth, apply Scripture to deluded minds, in order to se- 
cure them more and more in their delusions. See his bold 
attempt upon the Lord of life and glory, Matth. iv. 6. I 
think that in 2 Kings ix. 36, and x. 10, little better. We 
are not always to depend upon particular Scriptures brought 
to our mind, except they incline us to love Christ, for the 
Holy Spirit always leads us to Jesus. If the Scriptures 
brought to, and fastened on our mind, render our hearts 
tender of the glory of God; if we are by their influence 
made more humble, holy and resigned to the will of God, and 
disposed to deny our self-will, take up the cross and follow 
Christ; then we may trust that those Scriptures are applied 
by the good Spirit: likewise, if we find in ourselves this dis- 
position upon the general scope of Scripture, it may answer 
the same end. 

Now, upon the whole, these observations seem to me true, 
viz. 

That some of the people of God have much comfort soon 
after regeneration, though afterwards much darkness and 
gloominess may prevail. This observation should excite 
comfortable persons to be very watchful and humble. 

That others of the heirs of glory may be very weak at the 
beginning, and continue heartless and dejected a long while; 
and yet be growing in grace, so that in process of time, they 
are filled with joy and peace in believing. 

That those who enjoy a comfortable measure of evidence, 
should not despise the weak and feeble; and conclude they 
are graceless because their fears and doubts are so many. 
Those that stand, should take heed lest they be left of God, 
and fall. 

That those who are much in the dark about their future 
state, and often in great fear about it, should not be over 
much dejected and cast down, but lift up their heads, trust 
in Christ, pray to God, consider the nature of his promises, 
and hope for better times. " Others out of weakness were 
made strong," and why not they? 

That persons may be much straitened in prayer, and other 
religious exercises, and yet be new creatures. 

That if many believers have experienced much more than 
I ever did, I should not from thence conclude myself an 
unbeliever. If I do now experience what I did not for- 
merly, why may I not hope that I may yet experience much 
more than I do now? the possibility should excite and ani- 
mate me to prayer, hope, belief, and the diligent use of means. 



ANSWERS TO PRACTICAL QUESTIONS. 361 

That some may well remember the time and means of their 
effectual calling; but the work upon others has been so gra- 
dual, that they cannot point out either: but if a person is 
enabled to conclude, that he is called by the grace of God, 
he should give the glory to the Author of his salvation, and 
not perplex himself about times and seasons. 

That every believer should pray for, and expect a clear 
and comfortable evidence of his interest in Christ, and more 
spiritual joy. 

That the Holy Spirit. has divers ways to seal believers; but 
all, according to Scripture, leading to Christ, and a holy 
life. " He that naineth the name of Christ should depart from 
iniquity." 

A second Answer. 

In this judicious and useful query, I doubt not but the 
pious inquirer intended to put the sin-burdened and discon- 
solate soul upon the most effectual and speedy method for 
receiving peace and consolation, nothing being so conducive 
to the relief and comfort of an awakened conscience, and al- 
most despairing sinner, as the proof and evidence of its justi- 
fication, pardon, and acceptance with God; but to come at 
the knowledge of these things, it is essential that we know 
what the things are. To justify, pardon, and accept, arc 
God's acts of justice and mercy towards ungodly sinners, 
through the obedience and merit of our Lord Jesus Christ, 
exclusive of their good works, Rom. iii. 26, and iv. 5. To 
declare, I say, at this time his righteousness; that he might 
be just, and the justifier of him which believeth in Jesus. But 
to him that worketh not, but believeth on him that justifieth 
the ungodly; not that God justifies sinners as ungodly, nor 
for their ungodliness, but from their sin, as the redeemed of 
Christ, who was made sin for them, that they might be made 
the righteousness of God in him. Christ being their surety, 
had all their sins transferred unto him, was chargeable with, 
and answerable for them, was treated by the justice of God 
as if he had been the vilest sinner; was condemned unto 
death, made a sacrifice, and, in order to atone for sin, died 
in the room and stead of his people, and, by dying made sa- 
tisfaction; rose again their Head and Representative, was 
legally discharged, acquitted, and justified, and they in him. 
Hence, it is evident, that our sins were the matter and meri- 
torious cause of Christ's condemnation, and his obedience, 
&c. of our justification; for, by the obedience of one, many 
shall be made righteous, Rom. v. 19. But no man can know 
his interest in these things, without the faith of the operation 
31 



862 CASES OP CONSCIENCE. 



of God, and the Spirit's revealing Christ's righteousness as 
the matter of our justification, &c; therefore we are said tc 
be justified by faith, not that faith justifies, but is the means 
or eye by which we see ourselves justified through Christ, 
and so have peace with God. Faith is the substance of things 
hoped for, and the evidence of things not seen: we live and 
walk by it, and can see things at a great distance from us. 
Abraham looked forward, and saw Christ's day at about two 
thousand years' distance; thousands since have looked back 
to Christ's death and merit, who also are looking forward to 
his coming, kingdom, and glory, when we shall see him as 
he is, be like him, and for ever with him. But God, accord- 
ing to the Scripture, gives the evidence and comfort of these 
things many ways. And then, 

1. That awakening, faith-creating, and soul-renewing power, 
the preached word has upon poor sinners, by which they are 
called out of darkness into God's marvellous light, is a scrip- 
tural and certain evidence of election, justification, pardon, 
acceptance, and eternal salvation. Let this be observed as a 
certain maxim, that whoever or whatever proves the sinner's 
election, doth at the same time prove his justification, and all 
the concomitant blessings of salvation, from the foundation to 
the topstone, 1 Thess. i. 4, 5. Rom. viii. 30; " Knowing, 
brethren, beloved, your election of God; for our Gospel came 
not unto you in word only, but also in power, and in the Holy 
Ghost, and in much assurance." — "Moreover, whom he did 
predestinate, them he also called; and whom he called,them he 
also justified; and whom he justified, them he also glorified.' 7 

Then if called, we may with comfort conclude we are saved; 
for calling, according to God's purpose, is the effect of a pre- 
vious salvation in Christ, and in order to a future salvation 
with him, 2 Tim. i. 9, " Who hath saved us, and called us with 
a holy calling, not according to our works, but according to 
his own purpose and grace, which was given us in Christ Jesus 
before the world began." 

2. The nature and influence of faith, is an evidence which 
God gives, according to, and by the Scripture, of our justifi- 
cation, Gal. v. 6; " For in Christ Jesus neither circumcision 
availeth any thing, nor un circumcision; but faith which 
worketh by love." Now if our faith influence us to love 
Christ, because we believe he hath first loved us, and do ex- 
perience Christ precious, (for so he is to them that believe,) 
then is our faith of the right kind, and we are justified, ac- 
cording to Acts xiii. 39, "And by him all that believe are jus- 
tified from all things." 



ANSWERS TO PRACTICAL QUESTIONS. 363 

3. The witness within is an evidence which God gives of 
our sonship, pardon and acceptance, testified by the Scrip- 
tures, for our consolation and comfort, 1 John v. 10; "He that 
believeth on the Son of God hath the witness in himself."' 
God's Spirit is the cause of faith, and proof of adoption. " Be- 
cause ye are sons, God hath sent forth the Spirit of his Son 
into your hearts, crying, Abba, Father." Can we call God 
Father, we surely are his children, and accepted according to 
that Scripture, Eph. i. 5 — 7: "Having predestinated us unto 
the adoption of children by Jesus Christ unto himself, accord- 
ing to the good pleasure of his will, to the praise of the glory 
of his grace, wherein he hath made us accepted in the beloved; 
in whom we have redemption through his blood, the forgive- 
ness of sins, according to the riches of his grace." 

4. Love to the brethren is an evidence according to Scrip- 
ture. 1 John iii. 14: "We know that we have passed from 
death unto life, because we love the brethren." Not because 
we love them that are brethren, as men, as relations, or as 
friends; this may be done from selfish and carnal principles: 
but if we love them purely as they are brethren, because God 
loved and chose them, Christ loved and died for them, and 
because we see the image of Christ in them, we love them 
for Christ's sake, as Christ's disciples; then are we passed 
from death unto life, viz. from a state of sin, to a state of 
grace, in order for a state of glory, which God will give; 
grace and glory being inseparably connected together, Psalm 
lxxxiv. 11: "The Lord God is a sun and shield; he will give 
grace and glory." 

5. A being willing to forsake all for Christ, to be saved 
alone by him, is an undoubted evidence, according to Scrip- 
ture, of pardon and salvation through him. " Thy people shall 
be willing in the day of thy power — And whoever will, let 
him take the water of life freely." If we are desirous to part 
with sin, the world, and all its good things, to be cast on 
Christ as perishing sinners, thirsting for no other salvation: 
we are come to Christ, so must and shall be saved by him — 
"Him that cometh to me, I will in no wise cast out." "The 
Lord of hosts hath sworn," &c. God hath given his word 
and oath to confirm this truth. 

Therefore we may venture upon the security, and it is im- 
possible for God to lie, we have strong consolation who are 
fled for refuge to lay hold of the hope set before us; what- 
ever our case, trials, and fears have been, or are, we are safe 
in Christ, and may with as much comfort and certainty con- 
clude upon the enjoyment of heaven, as if already there; 



364 CASES OP CONSCIENCE. 

Psalm ex. 3; Rev. xxii. 17; John vi. 37; Isa. xiv. 24; Heb., 
vi. 18. 

A third Ansiver. 

The witness of the Spirit of Christ, is that by which a per- 
son may know that he is justified, his sins pardoned, and he 
accepted with God, &c. This is part of that nnction with 
which the people of God are anointed, as they are one with 
Christ which abideth in them, and teacheth them all things 
necessary to be known, and of which there is no lie. 1 John 
ii. 27. Notwithstanding, I grant that though there may be 
many shining advantages, that have attended, and ever will, 
either more or less, attend the subjects of such special enjoy- 
ment, it is impossible for the soul, however near the throne he 
may be, and whatever language he may have acquired, and be 
master of, to declare and explain the one half that is felt and 
experienced in the heart; something he can speak, though 
but little comparatively, and may say of the witness of the 
Spirit, as the queen of Sheba of Solomon's wisdom, &c. : "It 
was a true'report that I heard in mine own land. 2 ' 1 Kings x. 6. 
The Spirit of Christ dwells in all his people, and without it, 
it will be difficult to prove justification, &c; nay, without this 
they cannot be Christ's, Rom. viii. 9; without this, no adop- 
tion can be proved, chap. viii. 14, 15, 16; without this no 
sanctification can be manifested, and consequently no right 
to eternal life, 1 John iv. 13; 1 Cor. i. 30. The indwelling of 
the Spirit, and the witness of the Spirit, are two different 
things: the former may be where the latter is not manifest, 
and the former may be where it is not known to be the sub- 
ject, but questioned, doubted, and feared; but it is not so 
with the latter, which carries more or less its own evidence 
with it; the wind bloweth where it listeth. John iii. 8. "He 
that hath received his testimony, hath set to his seal that 
God is true," verse 33. The former is the mercy of every 
child of grace, whether sensible of it or not, and which always 
abides and works as the Spirit of grace, but so it cannot 
always be said of the latter, by which I would mean it is not 
every child's merc}^; and though upon the former, the salva- 
tion of God's people is connected, yet their salvation does not 
depend upon the knowledge of it, though much of their present 
comfort does; and when the Spirit witnesscth with their 
spirits, as to the certainty of the work, it causes evangelical 
joy, boldness, strength, and large sips and foretastes of that 
everlasting consolation, flowing from a Christ-wrought expe- 
rience, which being begun here, will never leave them, even 



ANSWERS TO PRACTICAL QUESTIONS. 365 

when safely wafted over the tempestuous billows of time, 
into those mansions that Christ, as the forerunner, is gone to 
prepare for them; and therefore whoever has enjoyed this 
witness-bearing of the Spirit, may rest satisfied that he is jus- 
tified, his sins pardoned, and he accepted with Grod, &c. and 
he may be sure of it on these three accounts. 

I. Because the witness of the Spirit is a great witness, it 
is the moving, breathing, stirring up, and secret-declaring 
unto our spirits, our right of sonship, our being children, heirs 
of G-ocl, and joint heirs with Christ, Rom. viii. 17, and it may 
be called great with respect to its author, its power, and effects; 
if the subjects of it are tempted, tried, persecuted, and charged 
mistakenly with being hypocrites, they can herein rejoice, 
and say with Job, " Also now behold my witness is in heaven, 
and my record is on high." Job xvi. 19. This witness may 
be where there is no particular portion of the word applied: 
it is applied sometimes in a more secret way, though never 
contrary to it; it is always consistent with the Grospel of Christ, 
which is the evidence of its veracity, as it is the pure word 
of Grod, revealed by him, indited by his Spirit, and handed 
down to us by holy men of Grod, but the latter has here the 
pre-eminence, as says the apostle, " If we receive the witness 
of men, the witness of Grod is greater," 1 John v. 9; "And he 
that believeth hath the witness in himself," ver. 10; the per- 
son that has been favoured with this knows it to be true: as 
the man that has tasted sugar, can say it is sweet, so he that 
has enjoyed this witness, knows it to be exceedingly great, 
for there is no witness equal to it. 

II. Because the witness of the Spirit is a peaceable witness, 
it quiets and silences all the rough and surging waves that 
before appeared in the soul; it comes not empty-handed, nei- 
ther does it deal in a scanty way: these consolations of Grod 
are not small, Job xv. 11, and why is it so? Because it is 
conveyed by Christ as a gift of the covenant; he makes it 
known, he brings it home, reveals it, sprinkles it upon the 
conscience, testifies of it, preaches it as a sure and certain 
blessing, lodged in the arms of everlasting love, without any 
view to creature acts and performances, and however a child 
of Grod may be backslidden, brought into bondage, and in an 
hour of desertion tempted to think the contrary; yet has he 
received mercy in days past, been made thankful for it, as 
its true and genuine consequence: however it may be at pre- 
sent with him, these mercies will be returned again; for "he 
will speak peace unto his people and to his saints, but let 
them not return again to folly." Psalm lxxxv. 8. 

31* 



366 CASES OF CONSCIENCE. 

III. Because the witness of the Spirit is a perfect witness, 
and if nothing more than this could be produced, this itself 
is sufficient and a nervous argument, containing in its bow- 
els a solid foundation, whereon a believer may rely, and 
make out that he is justified, &c; for as Moses declares in 
his song, "He is the rock, his work is perfect," Deut. xxxii. 
4, and this is further confirmed to the experience of faith, 
four ways. 

1. Faith receives the witness; this takes it as the gift of 
G-od; it looks not only upon it, but as a special hand it han- 
dles it, in the way of its bestowment, and is enabled to use 
it for its service; rejoices in it more than those that find great 
spoil, and is entertained with the enabling power that is given 
with it; for as many as received him, to them gave he power 
to become the sons of God. John i. 12. 

2. Faith eyes the witness; it views it in its pleasing pros- 
pects in Jesus Christ, with its nature, properties, and excel- 
lencies, as supported and increased by him; it eyes the wit- 
ness as an earnest of the heavenly inheritance, as the fruit of 
that love which is the foundation of every blessing we now 
enjoy, and are in expectation of; as the rest into which those 
that believe are now entered; Heb. iv. 3, — as one of the 
privileges of those, that are not only sons, but sons in hope, 
for it does not yet appear what we shall be; 1 John iii. 2, — - 
as a part, though but a small part comparatively, of that light 
which is sown for the righteous, Psalm xcvii. 11, — as a token 
for good from the Lord, which the most eminent saints in 
every age have been concerned with him for the throne of 
grace; Psalm lxxxvi. 17, — as part of that goodness, which 
was laid up in promise and covenant contract for them that 
fear the Lord, and as to its nature and worth called great; 
Psalm xxxi. 19, — as the shining of the light of his counte- 
nance, and special presence with whom there is fulness of joy; 
Psalm xvi. 11, — as that help which encourages the saints to 
trust and confide in the Lord, after they have lost something 
of the sweetness and savour of his refreshments upon their 
soul; Psalm Ixiii. 7, — as that which increases their thirst for 
God, in consequence of his pouring water upon them, and 
floods according to his promise; Isaiah xliv. 3, — in a word, 
faith eyes the witness, as given freely, wholly, and entirely, 
the same as the blood of the everlasting covenant, Heb. xiii. 
20, the precious blood of atonement, Rom. v. 9, 10, 11, 
without money and without price. Isaiah lv. 1. 

3. Faith holds the Lord to the witness; its genuine language 
is, as I have found it in my soul, " Though he slay me, yet will 
I trust in him," Job xiii. 15: this it does, or rather is empow- 



ANSWERS TO PRACTICAL QUESTIONS. 367 

ered to do sometimes under sharp trials and conflicts, when 
the fig-tree does not blossom, and a poor believer is crying 
out, " Wo is me, for I am as when they have gathered the 
summer fruits, as the grape gleanings of the vintage," Micah 
vii. 1; but all this, and much more, cannot hinder that strength 
which is given from Christ, whereby the soul pleads what 
God has promised, as Jacob did, " And thou saidst, I will 
surely do thee good," Gen. xxxii. 12, and verse 26, "I will 
not let thee go except thou bless me:" and like unto the 
spouse, "I held him, and would not let him go." Cant. iii. 4. 

4. Faith rests upon the witness, as it is the witness of him 
that cannot lie, and in full assurance of the same, draws near 
to God. Heb. x. 22. I have insisted upon the witness of 
the Spirit of Christ at this time, because this is an undoubt- 
ed testimony of the truth of justification, of which it can- 
not be said of many other things, and whatever soul is 
made partaker of the same, is not only happy now, and highly 
favoured of the Lord, but will be so for ever and ever: and 
as the weakest saints are as dear and precious to Jesus Christ 
as the strongest, but for want of these gracious visits in that 
full and satisfactory way, are often kept low, and in the dark, 
suspicious, and questioning their interest in his love, arfd no 
other reason, that is substantial, can be assigned for it but it 
is the pleasure of their heavenly Father; for this and some 
other reasons, I shall mention a few things to show why many 
of God's dear children are so troubled about it, viz., for the 
want of the witnessing of the Spirit of Christ with their 
spirits, that they are his children. And, 

(1.) Some are troubled about it, because the witness of the 
Spirit is the owning of Christ: they are sensible of this from 
the word of God, and for want of the enjoyment of the same, 
life is often more unpleasant than what it would otherwise be : 
they cannot be so content nor satisfied with the dealings of 
Providence, nor with the will of their heavenly Father: nay, 
they are afraid to speak of him, under that endearing charac- 
ter and relation; and sometimes in the room of that they are 
tempted to think themselves vessels of wrath, that are only 
ripening and preparing to be shut up in the prison of hell: 
the darkness they find in their souls they take to be the fore- 
bodings and presages of eternal darkness. When they are in 
company with those that live at the fountain-head, and hear 
them relate their experiences, they are ready to tremble, and 
are often obliged to be silent, secretly wishing with Job, that 
they knew where they might find him, (the Lord) Job xxiii 
3. Had they the witnessing of his Spirit, this would be 
Christ's owning of them indeed, this would be his naming of 



368 CASES OF CONSCIENCE. 

them, Isaiah xliii. 1; — Ms owning of them for his jewels, Mai. 
iii. 17; — his counting of them, as those born of him, and 
writing of them up, Psalm Ixxxvii. 6, and it will not be 
denied by those that know the love of Christ in their souls, 
and what grace in its operations means, that the witnessing of 
the Spirit is some of the ownings of Christ and his unsearchable 
riches, which a child of God, being persuaded of from the word, 
and in times past experiencing, but now not enjoying, is rather 
doubtful, and in great confusion and perplexity in the soul, 
which may be the case, at times, of most of them that are 
saved in and by Christ, with an everlasting salvation; for it 
is not always a child of God remembering his past experience 
of the witness of the Spirit, that will afford him comfort and 
consolation, but when the Lord remembers it to him. 

2. Some are troubled about it, because the witness of the 
Spirit is the joy and gladness of Christ to the soul, for this is 
the native and genuine production thereof: these seasons, 
some few know at least, to be the heart-enlivening and Christ- 
exalting seasons, and wherever this is savingly discovered, 
namely, the witness before specified, it will either more or 
less be attended with joy or gladness, in either one or each 
of these four following things: 1. In meditation; for nothing 
like this prepares the soul for it, as it lays before the under- 
standing, the beauty and excellency of the word, and a more 
than ordinary glory appears than in the sacred pages in gene- 
ral: the truth of which is evident in the experience of the 
Psalmist, — " My meditation of him shall be sweet, I will be glad 
in the Lord." Psa. civ. 34. And as it arises from this, it is 
a certain proof, that all that joy and gladness which is not put 
in the heart by the Lord is deceptive and false, Psal. iv. 7. — 2. 
In prayer, the witness of the Spirit produces joy and gladness 
also; and if ever God's children pray, it is now. Here they 
speak intimately with the Lord, can call him Father and the 
guide of their youth, Jer. iii. 4. Now they are free and open- 
hearted with him, and can unbosom their very souls to him. — 
3. In the house or church of Christ here below, the witness 
of the Spirit produces joy and gladness, which makes the 
saints delight so in, love and long after it; " Lord, I have loved 
the habitation of thy house, and the place where thine honour 
dwelleth," Psa. xxvi. 8, now a day in his courts is better than 
a thousand, Psa. lxxxiv. 10; and under this enjoyment they 
would be glad to abide; their converse now is with things 
within the veil, and with Peter, they say, "Lord, it is good for 
us to be here." Matt. xvii. 4. — 4. The witness of the Spirit 
produces joy and gladness in the belief of the complete and 
perfect enjoyment in the church above, the thought of the 



ANSWERS TO PRACTICAL QUESTIONS. 369 

dissolution of the body, is so far from being terrible and shud- 
dering (as is sometimes the case when the soul is in bondage) 
that it is rather delightful and entertaining, to be with Christ 
which is for better, to be filled with joy and gladness in the 
perfection of it, and that which will arise from immediate 
views and unclouded prospects of their great and exalted Re- 
deemer, as there will be no more complaints of the want of 
the witness, the hidings of Christ's face, the hardness of their 
hearts, the damp that at times, in this state of imperfection, 
attends their spirits, (their sun being eclipsed, and at times 
seeming to be quite set,) for here it will never go down, nei- 
ther will it ever be withdrawn, "for the Lord will be their 
everlasting light, and the days of their mourning shall be 
ended," Isaiah lx. 20. From these hints, gracious souls will 
be ready to set to their seals, that from the witness of the Spi- 
rit, joy and gladness is produced in the respects before men- 
tioned, as it proceeds from Jesus Christ, called the faithful 
witness, Rev. i. 5, and the faithful and true witness, chap, 
iii. 14. 

(3.) Some are troubled about it, that is, they do not enjoy 
the witness of the Spirit, and they are distressed, as knowing 
that this witness is the bread of life; others partake of it, they 
find it to be so: but as for those, they think they must pe- 
rish with hunger; they go on heavily, and look sadly for want 
of it; they refuse to be comforted, and manifest it by hang- 
ing their harps upon the willows, Psalm cxxxvii. 2, and are 
at a loss how to sing the Lord's song in a strange land, verse 
4, and it may be noted for a wonder, if a spark of envy does 
not sometimes arise in their minds towards their brethren, 
that go on so comfortably, and walk in the light, while dark- 
ness is about their own tabernacle; but as for those, that are 
under this witness, as it is the bread of life, they can plead 
these three things among others. 

[1.] They plead the favour of Christ, and this is not the 
smallest part of their portion: in his favour, which is his 
presence, there is life, Psal. xxx. 5; they find it to be so, this 
is the life of their spirits, Isaiah xxxviii. 16; the life of their 
faith, the life of their hope, the life of their patience, the 
life of their love, the life of their joy, the life of their expecta- 
tions, the life of all the ordinances of Christ, the life of the 
word of Christ which dwells in them richly in all wisdom, 
Col. iii. 16 ; the life of hearing the word of Christ, the life of 
reading the word of Christ, the life of meditating on the word 
of Christ, the life of hiding and laying up the word of Christ, 
Psalm cxix. 11; the life of singing in the ways of Christ, 
Psalm exxxviii. 5; the life of all the promises of Christ, $2 



370 OASES Off CONSCIENCE. 

Pet. i. 4; the life of all afflictions and persecutions which 
were given them in Christ with calling grace, 2 Tim. iii. 
12; and chap. i. 9; the life of living, for Christ in the world, 
Phil. i. 21; the life of living upon Christ, and, in a word, in 
the favour of Christ is the life of all the enjoyments of Christ: 
and as they plead the favour of Christ, so when it is his sove- 
reign will to withdraw from them, nothing is more melan- 
choly, nor affecting to them: here they have sad and heart- 
disquieting hours, for when he hides his face their souls are 
troubled; as there is no beholding of him, though they are his 
children, when this is the case, Job xxxiv. 29. 

[2.] They plead the seal of Christ, and the impressions of 
this are not easily forgotten by them: this is a confirmation to 
them of their acceptance in the beloved, which can never be 
reversed; such is the beauty that a promise appears in to a 
child of God, in the hands of the Spirit. 

[3.] They plead the portion of Christ, or rather Christ as 
their portion; can live upon him as such: "Whom have we in 
heaven but thee, and there is none upon earth that we desire 
beside thee," Ps. lxiii. 25, is the native air in which they 
breathe, and the new creation addresses at the throne of grace: 
their pleading this under the witness of the Spirit, makes them 
live like joint heirs of Christ, quite different persons and dif- 
ferent lives than the generality of mankind and professors do. 
This weans them from this world, makes them live above it; 
they behold it, and all creatures, when compared with Christ, 
as too mean, base, and sordid for them, and from which they 
are enabled to soar above, where they will quickly stand with 
" white robes and palms in their hands, crying, with a loud 
voice, Salvation to our Grod, which sitteth upon the throne, 
and unto the Lamb." Rev. vii. 9. 



Question XVI. — May a person with doubts of his regeneration, or 
personal interest in Christ, approach the table of the Lord, without 
being guilty of presumption ? 

The point is important, and concerns many of the dear 
children of Grod; therefore it should be very seriously handled, 
judiciously discussed, and plainly resolved. I should be glad 
to see this done by an able hand, taught of Grod how to deal 
with babes in Christ. As the query has been so long de- 
pending, and no answer yet appeared, I humbly propose the 
following hints, lest the weak should be tempted to conclude, 
that they are despised or neglected. 

The sum of the query is this: "May one partake of the 
Lord's Supper before he is indulged with undoubted assurance 



ANSWERS TO PRACTICAL QUESTIONS. 371 

of personal interest in Christ?" It is easy to answer in the 
affirmative. If assurance of salvation were absolutely neces- 
sary to qualify for the Lord's table, then worthy conimuni 
cants would be much fewer than they are; and were that the 
case, it would easily appear that our blessed Redeemer had 
appointed the sacred supper, not for the babes in his house, 
but for the strong men in his family: which would be very 
discouraging to the feeble-minded, and, I am persuaded, was 
very far from the design of the tender-hearted Shepherd, who 
is so mindful of his lambs, and so compassionate, that he ga- 
thers them in his arms, and carries them in his bosom. 

But here, methinks, the next query will be, What are the 
qualifications necessary to approach the Lord's table? Answer, 
strictly speaking, I do not see that an unregenerate person 
has any right to that solemn ordinance. But it is possible, 
that a person may be truly born again, and yet be perplexed 
with doubts and fears about his regeneration and personal in- 
terest in Christ. Now the qualifications necessary in a worthy 
communicant, are things plain and evident; I reckon these 
to be the chief of them, viz. 

To be so deeply convinced of sin, as to see its vile nature 
and fearful tendency, the just and eternal, as well as intolera- 
ble punishment it exposes to; his own utter inability to re- 
move sin out of the way, or to cleanse himself from the defile- 
ments of it, and, therefore, the absolute necessity of a Re- 
deemer. To have such a knowledge of Christ as to be fully 
persuaded, that he is the only Saviour that can deliver from 
sin and punishment, and that there is no salvation but in and 
through Jesus Christ the Son of God. To find an inward 
desire, inclination, disposition, and resolution to depend upon 
Christ alone for justification before God, pardon of sin, all 
needful grace here and endless glory hereafter. To love the 
Lord Jesus Christ, so far as to yield cheerful obedience to 
his commandments, ready submission to his will, as an evi- 
dence of unfeigned loyalty to him, as the only and rightful 
sovereign. To find an inward hatred of sin, even the sin of 
the mind- as well as that of the conversation; secret sin, as 
well as public iniquity. To have the heart so tender of the 
glory of God, as to design, by divine grace assisting, to be- 
have in the house of the Lord in a becoming manner; and in 
the whole of his life and conduct, to adorn his profession, tes- 
tifying, by his pious, humble, and circumspect deportment, 
that he has forsaken the service and slavery of sin and Satan; 
but. desires to be for ever a disciple and follower of Jesus 
Christ, being neither afraid nor ashamed to own his Master. 
To take the word of truth as the only rule of his belief and 



372 CASES OF CONSCIENCE. 

practice; and to look upon himself always as a poor, helpless 
and unworthy creature, not able of himself to do any thing as 
he ought, but as assisted by grace and accepted through 
Christ. These things imply, that the person's moral charac- 
ter is as becometh the Gospel, whatever his station of life is. 
But furthermore, 

Our view in coming to the Lord's table should be, — To re- 
member, with a thankful heart, the meritorious death of 
Christ, his great and matchless love, in shedding his precious 
blood to take away sin, as nothing else could possibly remove 
it out of the way. To testify before all, that we look upon 
ourselves as poor naked sinners, unworthy of any favour, and 
yet depend entirely and wishfully upon Jesus, as a crucified 
Saviour, for eternal salvation. To devote ourselves afresh 
unto the Lord, every time we come, in a solemn manner be- 
fore heaven and earth, saints and sinners, all that will see, 
friends and foes. To evidence that we choose to be with the 
people of God here, in the church militant, as well as here- 
after, in the church triumphant; to suffer reproach and afflic- 
tion with them, and likewise to share in their privileges. To 
wait for more faith, comfort and joy; to have a clearer sight 
of our personal interest in Christ, and to be sealed to the 
day of redemption. To have our love to God, the Father of 
all our mercies, to Jesus, our divine Redeemer, the Author 
and Captain of our salvation, and to the Holy Ghost, the sanc- 
tifier of our soul and body, and the comforter of our hearts, 
increased; our affections to holiness universally warmed and 
excited, and to have the power and vigour of sin weakened 
and withered, to have the old man, the body of sin, effectually 
crucified. Finally, That we may grow in every grace, have 
repeated communication and fellowship with God, that our 
hearts and affections may be more weaned from the world, but 
more and more joined and cemented to those whom God hath 
chosen out of the world, who are the excellent of the earth, 
in whom all our delight should be; that we may see clearer, 
by faith, the glory of God in his temple, and be indulged 
with some fresh prospect, and foretaste of the glory above, 
where saints shall be arrayed in white robes, drink the new 
wine, and for ever remember the death of Christ and all the 
fruit of his love, which will render the songs of Zion inex- 
pressibly vigorous, melodious, and harmonious, to the end- 
less revolutions of eternity. 

Now let a person examine himself regarding his experience 
of, and sincerity in, these things; then let him eat of the bread 
and drink of the cup; it is not presumption for him so to do, 
but it is his duty and privilege; nay, it is his sin to neglect and 



ANSWERS TO PRACTICAL QUESTIONS. 373 

disobey a precept so plain. It is his folly and imprudence 
to absent and deprive himself of a feast so rich, an entertain- 
ment so animating and refreshing. He may be confident 
that he discerns the Lord's body, in an acceptable manner, 
though his doubts and fears may be many still, yet let him 
come to the supper which our blessed Lord hath instituted, 
to the table which he hath spread for the encouragement, 
support, and nourishment of his people, the weak and timo- 
rous, as well as the strong and courageous. No man is of 
himself worthy of so great a privilege. A sight and sense of 
our unworthiness is one considerable qualification; but I 
would close with a word of advice : 

1. To those who statedly partake of the Lord's Supper. My 
dear friends, prize your precious privileges: rest not in, nor 
depend upon ordinances; as they should not be lightly es- 
teemed, so they should not be idolized: look for bread for 
your souls at your Redeemer's table; pray that you may 
grow in every grace, that the world may be convinced that 
you have been with Jesus. Examine yourselves impartially: 
before you receive, think where you are going; and after, 
think where you have been: it is sad if Gospel ordinances 
are dry breasts. Take care you do not prostitute and profane 
sacred institutions. Some do eat and drink at the table of the 
Lord, and yet in their conversation lift up their heels against 
him: but these, after all, shall go to their own place; the 
door will be shut against such professors. 

2. To those who come not to the Lord's table. — Of these 
there are some who despise all divine ordinances, and wallow 
in sin; — the Lord pity them, and open their eyes! I do not 
expect them to read this, therefore shall not trouble them 
now with exhortations: but there are others who seem to 
stand about half way between the Lord's flock and the pro- 
fane herd. My friends, consider that our blessed Saviour, 
on that agonizing night in which his sweat was like great 
drops of blood; in that night, for ever to be remembered of 
his people, he said, Take, eat; — drink ye all of that cup — Do 
this in remembrance of me. — Will you still say, No? Why will 
you say so? Have you not some darling sin you cannot part 
with? Do you not think that Christ requires his disciples to 
be more holy than you choose to live? say to your idols, 
u What have we any more to do with you?" If fear and dif- 
fidence keep you back, pray for more strength; ask advice of 
those you judge to be pious, faithful and experimental. Do 
not indulge an indolent, lazy disposition. You complain of 
weaknesses, yet will not come for food; you weaken the 
hearts of saints, but harden the hearts of sinners. You do 

32 



374 CASES OF CONSCIENCE. 

yourselves an injury, and withdraw your shoulder from the 
yoke of Christ. 

Question XVII. — Wliat means must a person use to attain to greater 
liveliness in devotional exercises, who is desirous of it, and mourns 
under a sense of his formality in them ? 

To be lukewarm in prayer and other devotional exercises, 
ought much to be lamented, though sdmething of it is to be 
expected, while any remainder of sin dwells in the believer. 
When that which is mortal is swallowed up of life, then fare- 
well formality and indifference, farewell every depravity and 
disorder of soul and body; then all complaints will cease for 
ever. But what shall be offered to the consideration of our 
pious querist under his present circumstances? I humbly 
conceive in this tender point, that these few interrogatories 
should be duly weighed. 

Do you not indulge some lust with which you know not 
how to part? It is possible to mourn under, and because of, 
formality; and yet be fond of the very cause of that complaint. 
Do you follow so eagerly after the world, that your spirits and 
affections are quite spent upon it, and you utterly unfit for 
devotion? "We should attend to our proper calling and busi- 
ness in life, yet not so as to neglect the worship of Grod, and 
lose our souls; — the less should give place to the greater. 
Where the world is loved too much, "those persons fall into 
temptations and a snare, and many foolish and hurtful lusts." 
Are you given to that which the carnal man calls pleasure? 
Suppose, for instance, eating or drinking too freely; keeping 
company with those who are not Mends to true religion, 
so that a light, vain, and worldly spirit quite prevails, but 
the vigour and relish of real devotion are withered, weak- 
ened, and wasted, if not quite lost: or allowing so much liberty 
in any other kind of voluptuousness, that sin is more excited 
than mortified; the sinews of sensuality strengthened, but 
the nerves of spirituality proportionably enfeebled. Do you 
watch and pray against pride, self-conceit, peevishness, sour- 
ness, revenge, and other unruly passions, and evil concu- 
piscence? If these, or any of their kindred, but cursed lusts, 
are nourished and cloaked, they will soon introduce spiritual 
sloth: then the voice of Christ, of conscience, of ministers, 
of providence, &c. will be heard but in a kind of dreaming 
way. Christ will withdraw, the Spirit will be grieved; and 
we may mourn after an absent Grod many days. Then we are 
not to expect much liveliness in devotional exercises, for "he 
that covereth or palliateth his sins shall not prosper." If 
iniquity is regarded and favoured, we are not to look for 



ANSWERS TO PRACTICAL QUESTIONS. 375 

much life in prayer, nor any speedy answer to it. Because 
of our foolishness, we may be troubled, bowed down greatly, 
and go mourning all the clay long. Sin sticks very closely, 
and lust is very deceitful. He that would be comfortable in 
his soul, should be very open to conviction, saying sincerely 
and frequently, "-Keep back thy servant. — Search me, 
God, and try me. — Let the righteous smite me/' 

Moreover, let the following hints be observed. He that 
meditates and delights in the word of God, day and night, 
shall be like a tree planted by the rivers of water; he shall 
be green, vigorous, prosperous, and successful. We should 
meditate on, and endeavour steadily to believe free promises, 
such as these: "I will water it every moment — Thoushaltbe 
like a watered garden — I will pour water upon him that is 
thirsty; he shall spring up as willows by the water-courses — 
I will be as the dew unto Israel; he shall grow as the lily, and 
cast forth his root as Lebanon: he shall revive as the corn, 
and grow as the vine:" with a vast number of like precious 
promises, which the man that wants life in his devotion may 
easily find out. We should meditate much upon the fulness 
and suitableness of the grace treasured up in Christ, endea- 
vouring to fix our eye of faith, though weak, upon his glory 
as Mediator, Head, Surety, and Intercessor: in so doing we 
shall be more like him, and then more lively. We ought to 
consider his gracious invitations and encouragements to poor, 
dry, barren, and helpless souls; such as these: "Let not the 
stranger say, The Lord hath utterly separated me from his 
people; I am a dry tree; nay, but let him take hold of my 
covenant — I am as a green fir tree, from me is thy fruit found. 
Come to the waters; eat that which is good, feed and live 
upon the sure mercies of David — Come to me, all ye that 
labour, and are heavy-laden, and I will give you rest — If 
any man thirst, let him come to me, and drink. I will in 
no wise cast him out." 

We should likewise observe conditional promises, which I 
look upon as adapted and intended to encourage, excite, and 
quicken to duty. These are a few of them: "Blessed is he 
that watcheth daily at my gates — They that wait on the Lord 
shall renew their strength: they shall mount up with wings 
as eagles — If any one do his will, he shall know whether the 
doctrine be of God — He that keepeth my commandments, I 
will manifest myself unto him: if any one will love me, and 
keep my word, I and my Father will come to him and make 
our abode with him — If we follow on to know the Lord, then 
lie will come unto us as the rain, as the latter and former 
rain upon the earth." It might be of use to consider closely 



37ft CASES or CONSCIENCE 

the great encouragement given to continue steadfast in 
prayer, in Luke xviii. 1, &c, and elsewhere. God's chosen 
may be left to cry for a space of time, day and night to their 
Father, who is in heaven, but he will at last hear, and grant 
their desire and request. Let us remember how saints of old 
acted when it was low with them. The Psalmist expresses 
himself to this purpose, Quicken me, Lord — Make haste — 
Make no long tarrying, lest I sleep the sleep of death; lest I be 
swallowed up; lest I perish. When they were weary with cry- 
ing; when their throat was dried, though their eyes failed, 
yet they waited on the Lord — They persevered in seeking, 
when they could not find; to call when they had no answer. 
By and by, ere they were aware, they " found their beloved, 
they held him, and would not let him go." There was life 
in devotion then. 

We should pay due regard to all other appointed means. 
We should read with care, and attend the public solemnities 
of the house of God, hearing, praying, with other ordinances 
appointed for the reviving of believers. It would be our wis- 
dom and advantage to embrace and improve every opportunity 
we can, to converse with those we judge to be skilful in ex- 
perimental religion. In order to grow in grace, I think it 
not only expedient, but very necessary, to set apart some time 
to retire from the world, for prayer and communing with our 
own heart, besides our common time of devotion. Suppose 
an hour, or half an hour, every day, or every other day; if 
that cannot be, then twice a week; or once at least, as our 
circumstances will admit. Col. Gardiner had his two hours 
every day, viz. from four to six in the morning. In this time, 
our very spirit should make a diligent search, sifting ourselves 
as in the presence of God, to inquire into the true state of 
our souls; whether impairing or improving in grace; if im- 
pairing, what the cause? What the probable means of revi- 
val? What evidence for heaven? What corruption doth 
most easily beset us, what promises suit our cases best, what 
are our encouragements? And abundance of variety regard- 
ing our temporal and eternal state, and that of others, may 
employ us. I believe David had many sweet seasons of this 
kind in bed, and probably it is the case with many still; but 
young people generally, and perhaps many others, find their 
ideas clearer, and themselves more lively, and fit to engage 
in so solemn a work, when out of bed. However, every one 
should consider the most proper seasons, according to their 
constitutions and various situations. Once more, it may have 
a tendency to quicken us in duty, to think of the loss we 
sustain, when cold and formal. We lose comfort, joy, satis- 



ANSWERS TO PRACTICAL QUESTIONS. 377 

faction, nearness to. God, and inexpressible delight. Let 
us think of the glory above, how active, how bright and 
incessant! The flames of devotion burn there! Poor 
languid souls that we are ! 

But when all is done, we should carefully remember, and 
if we should forget it, yet we shall find feelingly that we 
are but like dry bones still, except the Holy Spirit is pleas- 
ed to breathe upon us. Then we should beware lest we 
depend too much upon our own performances. Though we 
ought to wait in the path of duty, yet we mar our work, 
if we put that dependence on it which should be upon 
Christ only. If our souls are refreshed in the conscien- 
tious discharge of duty, the glory is the Lord's, and not 
ours : it is enough for us to have the comfort of it. When 
we -are engaged in any part of divine worship, we should 
pray for the Spirit to assist, else we shall be like a becalmed 
ship. If after we have used the means with sincerity and 
due caution, we find deadness and formality still prevailing, 
let us keep on examining ourselves, praying, waiting, believ- 
ing, and hoping. The vision will speak; if it tarry, we should 
wait for it, depending that it will neither lie nor deceive. 
They that trust in the Lord, shall be as mount Zion which 
cannot be moved, but abideth for ever. Sometimes the Lord 
is pleased to break in upon his people in a way of wonder- 
ful grace, mercy, and good will, and revive them : at other 
times he rouses them up, out of their lethargy, by terrible 
things, wounding and awful strokes which they little expect- 
ed. .Blessed be his name, he doth all well. May we be help- 
ed to acknowledge and forsake our sins, observe our duty, 
and not forsake our own mercies, and very valuable privileges. 



Question XVIII. — When and wherein may it be said, that believers 
do grieve and quench the Spirit ? 

We are to consider, that grievingand quenching the Spirit 
of God, are figurative te«rms, and that they must not be un- 
derstood in a strict, literal, and proper sense. That the Holy 
Spirit of God is intended, appears evident from Eph.iv. 30. 
He can never grieve and change his mind, or suffer any mu- 
tations of affections or passions as we do. When God is said 
to grieve at heart, to repent, with other similar expressions, 
it is a h « \ir o called A nt/iropopal/iy, that is, speaking after the 
manner or affections of men. For instance, the Lord who 
sees all things, is represented as having eyes, because we see 
with our eyes, as having ears, because we hear with our ears 

33* 



378 CASES OP CONSCIENCE. 

as having a mouth , because we speak with our mouth: so 
God is represented as having hands, fingers, back-parts, face, 
countenance, nostrils, heart, bowels, soul, &c; yet we must 
believe that God is a spirit, and hath no body, parts, or pas- 
sions. He is the Lord, and doth not change. We grieve, 
because we have acted imprudently; or because of some event 
we could not foresee or prevent; or for some oppression and 
disappointment we did not expect, nor are we able to remove; 
or because of some consequence we fear. Neither of these 
can happen to the Holy Spirit. Then I humbly conceive, 
that the phrase grieving the Spirit, denotes that the conduct 
of believers towards God is such as would grievously vex 
man; and that God's dealings in the course of his providence, 
will resemble the effect of grief, displeasure, anger, and re- 
sentment in man. So the Lord is said to hide himself, to 
hide his face, to depart, to chastise, &c. As a father doth 
chastise, frown upon, and depart from a child, whose conduct 
has been very provoking and disobedient. 

When the Spirit is supposed to be quenched, he is com- 
pared to fire; but it is a fire that can never be extinguished: 
yet he may, and often does suspend his gracious, enlighten- 
ing, enlivening, and comforting operations and influences on 
the minds of his people. 

These hints being intended by way of explanation, I pro- 
ceed now to consider the query. 

It may be observed, that the very same conduct in believers, 
does both grieve and quench the Spirit: I believe, that when- 
ever we give place to the devil, we then grieve and quench 
the Spirit. But to be a little more particular; When we love, 
set our affections upon, and pursue, the things and concerns 
of this world immoderately; when we conform to the con- 
duct of unbelievers, making their practice our rule more 
than the Scriptures; when we delight in their company and 
conversation; embracing the very spirit and temper of those 
who neither love nor fear God, we then grieve and quench 
the Spirit. When we are indifferent about faith in an ex- 
alted Redeemer, believing and attracting views of his riches 
and glorious grace, with our own personal interest therein; 
when we are careless about promoting the glory of God, 
living upon, and according to, his promises, growth in every 
grace, communion and fellowship with, or endearing nearness 
to the Father and the Son, adorning the Gospel of Christ and 
his ways, we may be said to grieve the Spirit. When we 
study more to gratify, nourish, cloak, and excuse the corrup- 
tions of our flesh and spirit, than to discover, mortify, destroy, 
and expel them; when close self-examination is neglected, 



ANSWERS TO PRACTICAL QUESTIONS. 379 

when frequent exercises of faitli and other graces of the Spirit 
are not minded, when secret prayer is indolently attended to, 
and superficially performed, when family religion is not cul- 
tivated, when the solemnities of the house of God are not 
delighted in, or at least not attended with care, reverence, 
and godly fear, and, in short, when we do not exercise our- 
selves "to keep a conscience void of offence towards God and 
towards men," we maybe said to quench the Spirit. When 
we despise the Gospel as Israel did the manna, when we 
murmur against Providence, entertain either a vain, light, 
and empty disposition, or a sullen, envious, angry, malicious, 
revengeful, censorious temper, and when we receive not 
instruction, reproof, convictions, and admonitions, whether 
from enemies, from friends, from Providence, from Scripture, 
or conscience, I think we may be said to grieve and vex the 
Spirit. 

More particulars might be mentioned, such as self-confi- 
dence, self-will, distrust, unbelief, unthankfulness, &c. I 
would only add a few hints, whereby believers may conclude 
that they have grieved the Holy Spirit. "When we find 
darkness, dulness, heaviness, coldness, formality, with all 
their dismal trains prevailing; we shall soon find ourselves 
backsliding and revolting from God, leaving our first love, 
and lie sadly exposed to temptations; we may then conclude 
that we have grieved the Spirit, and consequently, we must 
expect to be really grieved and sorely vexed ourselves; for 
the Holy Comforter is departed, and we left to the sad buffet- 
ings of Satan, to grope in the dark, like the blind at noon- 
day; are left to fears and tremblings, to hardness of heart, 
and what not? Well might the Holy Ghost say, "Wo unto 
them when I depart from them/' Hos. ix. 12, and they may 
mourn and say, " Wo unto us that we have sinned, the joy 
of our heart is ceased, the crown is fallen from our head." 
Lam. v. 15, 16. The Lord draw us that we may run, and 
follow hard after him, keeping near and cleaving to him, with 
full purpose of heart. 



Question XIX. — How shall a person know, and be satisfied lie aims 
principally at the glory of God, in his doing this, or that, or the 
other thing? 

God is glorified, though not intentionally or designedly, 
various ways, by the whole creation, and will be glorified to 
all eternity! The Most High will have his own glory even 
in, and upon, the ungodly. And divers ways his own people 
glorify their God, while here in this state of imperfection. 



380 CASES OF CONSCIENCE. 

But the query respects only our aim to glorify God, in doing 
this or that. I suppose the term doing is confined to the 
actions performed by the members of our body; yet I con- 
ceive that the judgment, will, and affections, may be deemed 
as much the actions of the soul, as any thing else can be of 
the body, or any member thereof. The soul must aim aright, 
otherwise it is impossible for any lower bodily actions to be 
directed in a due manner. Then, in order to glorify our 
Father, who is in heaven, while we are here on earth, it is 
necessary that our understanding should be enlightened, our 
judgment informed, and our affections drawn to God, through 
the loveliness and suitableness of the Mediator, 2 Cor. iv. 6, 
under the drawing, endearing, and attracting influence of the 
blessed Spirit. This being premised, I would consider all 
our actions as inward or outward. 

By inward actions, I mean the motions and outgoings of 
the soul toward some ultimate or chief object. For in- 
stance, the principal aim of the covetous man is, to enrich 
himself. With this view, he turns and winds many things in 
his own mind; he judges and deliberates whether such and 
such a project be the most likely way to increase his riches, 
that being his main end, whatever subordinate, right, or 
wrong means he may pursue. His labouring mind compasses 
sea and land; he often plans and tries what his hands never 
execute, because, upon second and always inventing thoughts, 
he hopes he has formed a scheme that will answer his end 
better than all former ones. The same may be said of the 
proud and ambitious, seeking honour and pre-eminence, 
the voluptuous man, the indolent, the unclean, &c; their 
minds and affections work, act, and press toward their proper 
object. These are the actions of the soul, and are esteemed 
so, when the body does not act, and often cannot keep pace 
with the soul. Israel erred in their heart, and in their hearts 
turned back into Egypt. Sinful thoughts, strictly speaking, 
are actual sins, and must be forgiven, if sin is forgiven. 
But he that seeks principally the glory of God, is by far the 
most happy man; he has the advantage of all the rest of 
mankind. Being enabled to believe sublime and divine 
truths, such as free, sovereign, and distinguishing love, with 
all the extensive and glorious salvation, which is through Je- 
sus Christ; he admires the goodness, grace, mercy and wisdom 
of God, and his soul is drawn out in love to him. When he 
is heart-wounded for sin by deep convictions, in confessing 
it with self-abasement, while he adores the holiness of God, 
and stands amazed at his own sinfulness, he glorifies God 



ANSWERS TO PRACTICAL QUESTIONS. 381 

greatly. When we are enabled to believe divine promises, 
whether they regard time or eternity, though those promises 
are very unlikely to come about in our present view of 
things, we glorify God. Abraham, Mordecai, and Paul, were 
eminent instances of this sort. When, believing the pro- 
mises, through every discouragement, we bear patiently and 
resignedly all our sharp trials, trusting still, that all will turn 
out well, because we judge him faithful that promised; this 
is sanctifying and glorifying the Lord God in our hearts. 
When out of love to God, we in our minds shun sin, but 
delight in purity and true holiness, we. glorify God in our 
spirit. This is cleansing ourselves from all filthiness of spirit : 
in depending upon, and believing in, Jesus Christ for eternal 
salvation, we glorify God in the highest pitch we are capable 
of here. In prayers, social or private, we glorify our God, 
when with our spirit we adore his perfections, admire afresh 
his grace, believe and plead his promises, give unto him as- 
criptions of praise, and devote ourselves unto him through 
Jesus Christ, to be his for ever and ever. Perhaps this is 
worshipping God in the Spirit and with the Spirit. But I 
shall have occasion to speak further of this inward working 
in treating of the outward, therefore I hasten to it. 

By outward actions, which I suppose are chiefly intendey 
in the query, I understand any, and every act where the body, 
or any member of it, is employed. I think our words are 
the actions of our tongue, as well as any thing may be deemed 
the actions of our hands or feet. Before the tongue is con- 
cerned, they are properly thoughts, or the actions of the 
mind; now the question returns, How may I know and be 
satisfied, that I aim principally at the glory of God in what 
I do? I must here descend into a few particulars. 

I will point out, for instance, my present writing. Do I by 
it seek my own glory, or any other base or by-end? I put to 
my own soul, in the presence of Jehovah, these queries: Is it 
my aim that God may be further known in his grace and 
glory, that he may be more ardently loved, and more comforta- 
bly and cheerfully worshipped, obeyed, and praised by his peo- 
ple here? Is it my aim, that my brethren in the tribulation 
of this wilderness, may be further instructed, directed, edified, 
and comforted, that, under the divine blessing, they may be 
able to glorify God, according to their measure of grace, while 
here? When I can, with humility, answer these in the affirma- 
tive, which a believer ought to do; and when I look for no 
perishing reward, nor any name known to the public, being 
conscious of my own infirmities, I satisfy myself that the glo- 



382 CASES OF CONSCIENCE. 

ry of G-od is my principal aim, especially when I find the mo- 
tion of my soul directed, in love towards God by Jesus Christ, 
and my desire aiming at the salvation and comfort of his 
people. 

I am confident that the gentleman who proposed the query, 
is capable of satisfying himself, in some measure, according 
to the above hints. Yet perhaps he, and other pious per- 
sons, may still object and say, "Alas, we find self-seeking so 
ready to creep in at every crevice, that we fear it is mere 
presumption to think that the glory of God is our principal aim, 
therefore we lay aside our attempts." It is a truth much to 
be lamented, that sinful self cleaves very close to our best 
performances. Blessed be Grod for our great High-Priest, 
who bears the iniquity of our holy things. If we do nothing 
to promote the glory of God, till we be clear of all sinful self- 
seeking, perhaps very little will be done on this side heaven! 

The hearts that are well furnished for service in the church 
of Christ, whether it be by writing, preaching, praying, or 
any other way, let them bewail before God their indwelling 
sin, yet let them not upon any account hide their talents 
in the earth, but rather stir up the gift of God, bestowed 
upon them, for edification. How did Bradford the martyr 
complain of his heart! yet what a holy and honourable man 
was he! 

In divine worship, ministers may be said to aim principally 
at the glory of God, when their intentional and direct designs 
are to show forth the glory and majesty of his perfections, 
his goodness, grace, and mercy, through Jesus Christ; how 
worthy he is to be loved, served, trusted, praised, and adored; 
and when they endeavour to set forth man's misery out of 
Christ, to proclaim the glory, fulness, and compassion of 
Christ, with a view that poor sinners should fall in love with 
him, and embrace the salvation through him. Ministers aim 
rightly when the whole bent of their lives is to promote the 
salvation of souls, in G-od's appointed way, and depend upon 
his blessing, and the gracious influence of his Spirit. Hear- 
ers aim at the glory of Grod, when they attend on God, in 
the use of means appointed by him, with a longing desire to 
know him more that they may serve him better, and when 
they conscientiously keep their place in the house of God, to 
pray, hear the word, and partake of his ordinances, in order 
to bear their testimony for God and his worship against the 
openly profane, and the careless professor. When we have 
these things in view, we glorify God in our closet, in our 
family worship, and in the solemn assembly, and in eating 
and drinking at his table. 



ANSWERS TO PRACTICAL QUESTIONS. 883 

In our common conduct and calling in life, we should aim 
principally at the glory of God: this we do when we pray to 
him for direction, when we take his word for our rule, when 
our conscience is tender of his glory, and when the general 
bent of our heart is to demean ourselves every day, so that 
others may, by our holy and inoffensive conversation, be in- 
duced to think and speak well of God and his ways; or at least 
that we give no just occasion for others to blaspheme or to 
speak evil of the holy name by which we are called, of the 
glorious doctrine we profess, or of the good ways we own. 
Thus the apostle served God with all humility of mind, and 
walked inoffensively, suffering much, with this view, that the 
ministry might not be blamed, behaving holily, justly, and un- 
blameably; so husbands and wives, parents and children, mas- 
ters and servants, are exhorted to do, that the doctrine of 
God our Saviour may be adorned in all things, and God glo- 
rified. 

Eating and drinking should be with an eye to glorify God. 
God hath appointed eating and drinking in common, for the 
continuance of our life and strength, that we may be capable 
of service, while our span of time here lasteth. When we 
eat and drink with this view, giving God thanks for it, we do 
it to his glory. We may eat savoury food like Isaac, but we 
should consult our health and circumstances, with inoffensive 
life, more than our taste and palate: when we eat and drink 
to excess in quantity, or beyond what is meet in quality, 
we sin. It may be further observed, that the eating and 
drinking in 1 Cor. x. 31, seems to refer to things offered to 
idols, treated of at large in the chapter. 

In every thing we have to do with, we should consider for 
what end God principally appointed it; and then as far as we 
pursue the same end, I think we glorify him. 

When all is said and all is done, it must be confessed, that 
in every thing we put our hand to, we come short of the glory 
of God. This should keep us very humble at his foot, and 
dependent on a divine Kedeemer, the more endeared by so 
much the more we see our need of him. Jesus Christ glori- 
fied God without the least imperfection. Let us endeavour 
to glorify him according to our measure of grace, and in our 
proper station, with all humility, and comfort yourselves with 
the believing views of that state wherein we shall glorify God 
forever, without the least hesitation or imperfection. 

It is to be feared there are too many who pretend to glori- 
fy God, like those in Isaiah lxvi. 5, when their principal aim 
is, like Diotrephes, to have the glory and pre-eminence them- 
selves. In this very point, a corrupt heart hath deceived many 



384 CASES OF CONSCIENCE. 

Question XX. — How may we distinguish Ibetwixt that which is moral, 
and that which is typical, or merely ceremonial, in the books of 
Moses? and consequently, which of those precepts are still in 
force, and which are those long since abrogated? 

The people of Israel for a long while did, and still do, read 
the books of Moses with a veil upon their heart. It is to be 
feared that many who call themselves Christians, are in the 
same case: and not a few real believers read that part of the 
word of God with little understanding, and others neglect it, 
esteeming it, for the most part, as a collection of old rituals, 
and antiquated ceremonies, of no signification now, because 
obsolete, and out of date long ago. That a considerable part 
of the books of Moses was abolished at the death of Christ, I 
firmly believe. My design in proposing the query, was to be 
informed what part is abolished, and what not; that we might 
read that, as well as other parts of the word of God, with un- 
derstanding, delight, and to our spiritual advantage. 

The Mosaic law is generally divided into three principal 
branches, viz. the moral, the civil, and the ceremonial law. — 
The moral law directed and enjoined our duty to God and 
man. It was given to our first parents in their state of inno- 
cency, and creation purity. After the fall of man, this law 
continued still in being and full authority to the days of Mo- 
ses. Then God was pleased to give a new, plain, and fair 
edition of it, written with his own finger, on two tables of 
stone. This is commonly called, the ten commandments. It 
is concisely collected, yet plainly expressed by our Lord Je- 
sus Christ, in these words: " Thou shalt love the Lord thy God, 
with all thy heart, with all thy soul, and with all thy mind; 
this is the first and great commandment, (this is the first table 
containing the first, second, third, and fourth commandments,) 
and the second is like unto it, Thou shalt love thy neighbour 
as thyself, (this is the second table, and contains the last six 
commandments.) On these two commandments hang all the 
law (this is the very sum and substance of the moral law) 
and the prophets." This is the subject matter of all that 
was commanded by all former prophets and preachers, in all 
their sermons, admonitions, and exhortations. Now this law 
was never abrogated. Jesus Christ came not to destroy, but 
to fulfil, magnify, and make it honourable. 

The civil law is also termed the judicial or judiciary law. 
Here we are to observe, that in Moses' time, the Lord was 
pleased to take the people of Israel, and single them out as a 
peculiar people, above all people; a body politic, or king- 
dom: so he condescended to be their king. Hence they 
were a theocracy, or a people governed Iby God. Now the 



ANSWERS TO PRACTICAL QUESTIONS. 385 

Lord, as tlieir king and lawgiver, gave them proper laws and 
statutes, peculiar to themselves, directing how to act, judge, 
and i pass sentence in all civil debates about property, and to 
regulate the punishment of offenders in civil matters. This 
was founded upon the moral law, and yet was given in par- 
ticular to Israel as a theocracy. The civil law is just and 
reasonable, therefore, an excellent foundation and directory 
for the civil law, or law of the land, in every kingdom and 
government under heaven. Yet I do not think that the judi- 
cial law, in Israel, is now, precisely as such, in force among 
us, or any other Gontiles: but that the kings and governors 
in every nation, have full power and authority to enact laws 
and statutes, according to the customs, manners, and circum- 
stances of their own country. Nevertheless, the legislators 
in every realm and climate should have particular regard to 
the moral law, lest that should be transgressed by their civil 
law: the Gospel dispensation should also be well weighed, 
where the Gospel is professed. Every where, reason, justice, 
equity, and circumstances are to be observed in enacting and 
executing the laws of the land. The judge in Israel had a- 
discretionary power lodged in himself. Upon the whole, we 
may look upon the judiciary law given to Israel, as partly in 
force, and partly abrogated. 

The ceremonial law, which regarded the sacrifices, un- 
clean nesses, purifications, and all the types and shadows be- 
fore the coming of Christ, was therefore called, "The shadow 
of good things to come." This was given to our first parents 
after the fall: it was somewhat enlarged in Abraham's time, 
but there were so many things added upon mount Sinai, that 
it was after that time called, " The law of Moses." Then the 
tribe of Levi was set apart, and their whole service was to 
manage, determine, and execute this law, and it is called, 
The Levitical Law. This was to continue to the death of 
Christ, and then both the law and the priesthood, with all the 
Levitical service, were to vanish entirely. See Heb. vii. 11, 
12. So the ceremonial law is long ago abrogated wholly. 
Yet still it ought to be read with care and veneration, for it 
points unto excellent things that were then to come, even 
Jesus Christ, and the glorious salvation by him. The whole 
of it was Gospel, but in obscure shadows and dark adumbra- 
tions. Many of the types of this law arc profitably explained 
in the first volume of the dialogue betwixt Truth and Friend- 
ly; to which I refer the inquisitive reader. 

Now my query is, How may we distinguish between these 
laws, as they are so intermixed and interwoven in the books 
of Moses? And consequently, what of them we are to look 
33 



386 CASES OP CONSCIENCE. 

upon as binding upon us? But let this always be remem- 
bered; the whole is to be read, as the sure and good word of 
God, given to his own people, in former ages, and pointing 
out great things to us in these last times. I can think of no 
general and plain rule, whereby common Christians may dis- 
cern this with ease and edification; therefore I have taken 
a general survey of the whole, and in some things have been 
very particular and minute. The result of the whole, I hum- 
bly and freely submit to the inspection, scrutiny, censure, 
and emendations of the candid and judicious. I have taken 
the books in order thus: 

GENESIS, 

For the most part, is a sacred and divine history. The 
most ancient in the world, and yet authentic. It gives a true 
account of the principal genealogies, the most eminent and 
illustrious persons, with the most important and striking 
transactions, for upwards of two thousand years; that is, from 
the creation of the universe to the death of Joseph. This 
book is also interspersed with many precious promises, some 
regarding the present life, others concerning Jesus Christ, 
and the great, free, and blessed salvation through him. The 
sacrifices and offerings mentioned in Genesis, before and 
after the flood, and likewise the circumcision belonging to the 
ceremonial law, and therefore ceased : they are, in my opinion, 
part of the hand-writing which was nailed to the cross of 
Christ. 

EXODUS, 

From the beginning to the end of chapter xi. contains a 
piece of history so well attested, and so astonishing in every 
part of it, that the world at that time were struck with won- 
der and amazement. The power and glory of God shine in it 
still. Chapter xii. gives us a very exact account of the pass- 
over, and the rites belonging to it. This is a considerable 
part of the typical law. Christ celebrated the last passover, 
that was according to divine institution, in the night in which 
he was betrayed. Then the history is resumed, and con- 
tinued to the end of chap, xix.; yet in these chapters we have 
an account of several types and emblems of great things, as 
separating the first-born unto the Lord; the charge concern- 
ing the passover repeated; the song of Moses; the manna; 
the water out of the rock, with some other particulars. In- 
deed we have in the 18th chapter, verse 13th, &c, the first ap- 
pointment and regulation of judges of divers degrees among 
that people, their truly noble, great, and disinterested qualifi- 
cations are set down, verse 21. These were to execute the 



ANSWERS TO PRACTICAL QUESTIONS. 387 

civil law. In chapter xx. we have the moral law delivered 
in a most solemn manner, with glory and awful majesty. As 
it was the introduction, so it seems to be the foundation of 
all that was afterward delivered from the fiery mountain. 
All shadows and the substance, the types and the anti-type, 
cast a lustre upon the moral law. The substance of this law 
will continue for ever, even in heaven. Verse 24, &c. be- 
long to the ceremonial law. 

Chapter xxi. begins the collection of their political or civil 
law. For they were then a kingdom, or body politic, set 
apart from all other people, and their gracious, but dread 
Sovereign, was now issuing out wholesome laws peculiar to 
his new erected empire. The statutes concerning Hebrew 
servants bought, (verse 1 to the 7th) and daughters sold, 
verse 7, &c, I believe pertained only to that people, in that 
country, and under that dispensation. It is certain that the 
slave trade was in being then. The several laws beginning 
verse 12, were merely of the civil kind, founded upon reason 
and justice; yet in the latter, peculiar to that people; ne- 
vertheless, in substance, they suit every nation, even at this 
time; though in these there were some things typical, as 
the city of refuge, verse 13, and the altar, verse 14. At that 
time, the judges were vested with a discretionary power, verse 
22, and so they are still, provided they do not transgress a 
positive law. 

Chap. xxii. is upon the same subject. Some things in it 
pertained to Israel only, such as verses 20, 25, &c: verse 29, 
&c. belong to the ceremonial law. 

Chap, xxiii. to verse 9, belong to the civil law, and give 
excellent directions to be every where now observed. From 
thence to verse 19, we have parts of the typical law; from 
verse 20, to the end, we have instructions, promises, and en- 
couragements, suited only to Israel in their then present si- 
tuation in the wilderness, and about their entrance into the 
land of Canaan. But still they afford Gospel believers many 
useful instructions. 

From the beginning of chapter xxiv. to the end of chapter 
xxxi. we have a number of types and adumbrations of great 
and good things to come. All belonging to the Levitical 
law, therefore are vanished away; yet we are to remem- 
ber that it is the word of God, affording many excellent 
lessons for the man of God, for whom all scripture is chiefly 
given. 

Chap, xxxii. and xxxiii. entertain us with an humbling and 
striking history of the people's provoking revolt, the judg- 
ment upon them, Moses' intercession, &c, all peculiar to Is- 



388 CASES OP CONSCIENCE. 

rael at that time; but still to be read carefully, and considered 
seriously by us under the Gospel; for they are written as a 
warning to others in after time. 1 Cor. x. 1, &c. 

Chap, xxxiv. to verse 17, gives instruction, promises, and 
cautions to that people, under their circumstances at that 
time. A believer now may look over that with profit and 
pleasure, finding that it yields doctrine, reproof, correction, 
and instruction. From verse 17 to the 26th, we have some 
branches of the ceremonial law repeated. Concerning seeth- 
ing or boiling the kid in his mother's milk, there are divers 
opinions: we have the prohibition three times in the books 
of Moses. What, I think, bids fairest for the truth is this: 
that it was a heathen and idolatrous custom: some affirm, 
that the idolatrous nations, at the ingathering of their fruit, 
took a kid and boiled it in the milk of the dam, and then, in 
a magical way, went about and besprinkled all their fields, 
gardens, orchards, and trees, thinking, by this means, to make 
them more fruitful the next year. The Lord would not have 
his people act so idolatrous, unnatural, cruel, or barbarous a 
part. From verse 27 to the end, we have a history very instruc- 
tive, and it had something of a type in it. See 2 Cor. iii. 13, &c. 

Chap. xxxv. verse 2, belonged to Israel and to us; verse 
3, to Israel alone, and perhaps was to continue only while 
they were in the wilderness, as they had no fuel provided in 
their then moveable habitations. See Numb. xv. 32, &c. 
From verse 4, to the end of Exodus, we have the particulars 
about building the tabernacle, with all the appurtenances 
thereof. The whole typical, directing to spiritual and hea- 
venly things. See Heb. ix. 1, 2, &c. 

LEVITICUS, 

For the most part, directs the priests and Levites how to 
execute their office. It contains the main body of the ce- 
remonial or Levitical law. From the beginning to the end 
of chapter vii. instructions are given regarding the divers 
kinds of sacrifices. Some few remarks may be here made. 
The sin mentioned in chap. iv. may be considered as of a 
moral nature; though perhaps it might be a transgression of the 
ceremonial law, it was also a transgression of the moral law. 
Chapter vi. mentions sins against the political law. When 
that law was transgressed, then both tables of the moral law 
were violated. The fat forbidden in chap. vii. 23, was only 
that which they used in their sacrifices, verse 25, according 
to the positive command, chap. iii. 9, 10, and other places. 
Concerning blood, verses 26, 27. I look upon the law as 
moral and typical, as the precept was given before Moses, 



ANSWERS TO PRACTICAL QUESTIONS. 389 

and the prohibition renewed by the apostles, when met all 
together, and under the direction of the Holy Ghost. Acts 
xv. 20, 28, 29. 

Chapter viii. relates very minutely how solemnly Aaron and 
his sons were clothed, anointed, consecrated, and installed into 
the priestly office. Chap. ix. informs how they began to ex- 
ecute their holy and important function. Both chapters con- 
cern the ceremonial law. Chapter x. transmits to us how 
soon the sons of Aaron transgressed the sacred law, just 
before given to them; with the immediate and awful judg- 
ment of God upon them. It stands to this day, like Lot's 
wife, as a caution to all, and especially to ministers. Verses 
9 — 11, pertained, no doubt, to Aaron and his surviving sons, 
with all their successors, while that priesthood continued. 
It should now suggest to every minister of Jesus Christ how 
watchful and temperate he ought to be. The latter part of 
the chapter is typical. 

Chapter xi. directs the people of Israel what beasts, birds, 
and fish they had liberty to eat of, and what not. I look upon 
the difference between the clean and unclean here, to be ce- 
remonial; for to Noah and his posterity it was said, " Every 
living thing that moveth shall be meat for you." And Peter's 
vision seems to suggest, that this difference pertained to the 
Mosaic economy only; denoting the distinction, and was a part 
of the partition wall between the Jews and the Gentiles, but 
abrogated when that wall was broken down by the death of 
Christ. Yet I think that the clean beasts, birds and fish, by 
the law of Moses, are still the more proper and wholesome 
food, though " every creature of God is good, if received with 
thanksgiving." 

Chapters xii. xiv. xv. xvi. xvii. are altogether typical, and 
ceased with the Levitical priesthood. Nevertheless, we have 
in them many humbling and instructive lessons, showing 
what vile and unclean persons we are, and how absolutely 
necessary it is that we should be washed and cleansed in 
the blood of Christ: nothing else will take out the deep stain. 

Many plead that the law in chapter xviii, is ceremonial, 
and therefore abolished. But to me it appears to be evident- 
ly of a moral nature, and as carefujly to be observed now, by 
us Gentile believers, as it was then. The introduction, and 
the conclusion of the chapter, strongly prove it. None of 
you shall approach to any that is near of kin, ver, G, that is, 
you shall have no intermarriages with any that is near of kin. 
Then the particular kindred forbidden arc punctually pointed 
out. When all the particulars are mentioned, with some 

33* 



800 CASES OP CONSCIENCE. 

Other abominations, which are, without any contradiction, of 
a moral nature, it is said, " Defile not yourselves in any of these 
things, for in all these the nations are defiled which I cast 
out before you/ 7 verse 24. They are all termed abominable 
customs, verse 30. 

Chapter xix. is mixed, verses 3, 4, moral, and still in force; 
verses 5 — 8, ceremonial, and abolished; verses 9, 10, civil, 
and perhaps partly typical, not literally now in force; yet it 
teacheth us to take care of the poor, and be ready to com- 
municate. From verses 11 to 18, partly moral and partly 
political, and now to be observed. The gendering with divers 
kinds, in verse 19, I believe is still forbidden; it is confound- 
ing creatures and the order of nature. But I suppose the 
mixed seed and garment was ceremonial; for the various 
kinds of grain are given for our food; likewise wool and flax 
are given for clothing; verses 20 — 22, of the ceremonial 
and civil kind, but does not pertain to us now. Yerses 23 
— 25, ceremonial; verse 26, I believe to be moral; 27, 28 
also moral, being a prohibition not to follow idolatrous nations, 
denoting immoderate grief for the dead; verses 29 — 32, 
moral, and still in force; verses 33, 34, something peculiar 
to Israel, but instructive now. The following verses are 
moral, and to be observed. 

Chapter xx. to verse 6, was peculiar to Israel; then, for the 
most part to the end, it instructs what punishments to inflict 
upon the transgressors of the foregoing laws. The laws men- 
tioned as transgressed, I believe are branches of the moral 
law, but the penalty was political. Whether the penalty is 
still to be inflicted, may be a question. The crimes are now 
cognizable and punishable by the magistrate, but the legisla- 
tors should consider the penalty, according to the dispensa- 
tions we are under, having strict regard to the moral law, 
reason and justice. 

Chapters xxi. xxii. xxiii. belong all to the ceremonial law, 
and are abolished. And so chapter xxiv. to verse 9, the affair 
of the blasphemer is a true and sacred history, and that affair 
gave occasion to enact the law in verses 15, 16, which was 
on Israel strictly binding. How far the penalty is now to be 
inflicted, I will not determine, but every transgressor of this 
kind is certainly guilty before God, who is ever jealous of his 
own glory: ver. 17, &c. are the political or civil law. It should 
now be well considered, in enacting and executing laws, 
though probably not literally followed. Chapter xxv. per- 
tains to the Levitical law and priesthood, and is ceased. 

Chapter xxvi. consists of precepts, prohibitions, promises, 
threatenings, &c. suited to the Mosaic dispensation; yet full 
of instruction to us at this time. Though the dispensation 



ANSWERS TO PRACTICAL QUESTIONS. 891 

is changed, yet morality and divine worship are carefully to 
be observed, with reverence and godly fear, else temporal and 
eternal judgments are to be expected. The threatenings in 
this chapter have been accomplished on Israel long ago, and 
they are still under the rod. The promises, ver. 44, 45, have 
been in part fulfilled, on their return from Babylon, and at 
other times; yet I am confident there will be a further ac- 
complishment of those, and many other promises to the twelve 
tribes of Israel. Verse 46, imports that all the preceding 
laws were enacted in a peculiar manner between G-od and the 
Israelites, and to continue to the coming of Christ. 

Chapter xxvii. pertained to the ceremonial law, and is 
abrogated. 

NUMBERS. 

Chap. i. ii. iii. iv. antiquated; most of them suiting Israel 
only while in the wilderness. Chapter v. partly political, 
and partly ceremonial; the letter of it is now abrogated, but 
the doctrine to be retained with care. The vow and law of 
the Nazarite, chap. vi. is not binding on Gospel believers: 
ver. 23, &c. was a set form for the priests to bless the people, 
see Deut. x. 8, and xxi. 5. This form was peculiar to Israel; 
in Chapter vii. we have the free offering of the twelve princes 
at the dedication of the tabernacle. Chap. viii. is ceremonial, 
and abrogated. Chapter ix. to verse 14, abolished: the rest of 
the chapter is an instructive history. In chapter x. we have 
some further rites, pertaining only to Israel, to verse 10, then 
we have an account of the first march of the people after the ta- 
bernacle was erected, and all the regulations on Mount Sinai. 

Chapters xi. xii. xiii. xiv. contain a very important history, 
and was written for our example. 1 Cor. x. 11, 12. Chapter 
xv. ceremonial, but verses 30, 31, 1 think belong to the moral 
law, though in some things suited to that dispensation. So, 
concerning the Sabbath breaker, yet we should pay due re- 
gard to the Lord's day. Chapter xvi. is a most awful warn- 
ing piece: chap. xvii. is a kind of appendix to it, is a true his- 
tory, and a shadow of good things to come; chapters xviii. 
and xix. are abrogated; chapter xx. is a short detail of great 
things, by which we should be admonished, and so chapter xxi. 
Here we are to observe, that the water out of the rock, and 
the brazen serpent, were eminent types of Christ. 

In chapters xxii. xxiii. and xxiv. we have the famous and 
interesting account of Balak and Balaam; chapter xxv. pre- 
sents us with the sad fruits and consequences of Balaam's 
wicked and ungodly advice; chapter xxvi. and xxvii. contain 
more scripture history, interspersed with some traces of their 
polity, regarding their settlement in the land of Canaan; 
chapters xxviii. and xxix. belong all to the ceremonial law, 



392 CASES OF CONSCIENCE. 

and are mostly a recapitulation of what was before delivered, 
with some explanation; chapter xxx. is an addition to Lev. 
xxvii. The other chapters in Numbers are merely historical, 
yet very instructive; and several passages belong to their 
civil law, and were also typical, especially the city of refuge. 

DEUTERONOMY, 

Is a view of the forty years' journey in the wilderness, from 
whence solemn exhortations, admonitions, warnings, &c. are 
given to Israel. Some former laws are repeated, moral, judi- 
cial, and ceremonial, which are pretty easily discerned by 
what I have said already. From the beginning of chapter 
xix. to the end of chapter xxv. belong almost entirely to their 
judicial or civil law; and a great part of it peculiar to the 
people of Israel under that dispensation. I see no necessity 
to add any more remarks upon this book, as it so corresponds 
and tallies with what hath been already noted. 

Question XXI. — How shall a person know when a promise, or threa- 
tening, is brought by God or by Satan to the soul? 

I am fully persuaded, that Satan, very often, does apply 
promises and threatenings to saints and sinners; but so very 
artfully that neither the one nor the other is always able todis- 
cern it. As Satan is a common adversary ,we may be sure that 
he has an evil design in hand whenever he makes use of the 
sacred word. Seeing the case is so, when we find the word 
of Grod brought to our mind, and fastening on our hearts, we 
should thus ask, "Is this word brought by the Holy Ghost, 
or by the evil spirit? Now the question is, How shall I know 
who brought it?" Let us try these particulars. 

1. We should consider the end and tendency of the promise 
or threatening which affects our mind. When the Holy Spirit 
is pleased to apply a promise, the soul is more or less led to 
Jesus Christ; for all the promises of God are yea and amen in 
Christ. There is also some direction given to look to Jesus, 
and strength offered to trust in him. This implies approbation 
of, and a degree of love to, the Redeemer: and this love will 
excite hatred to sin; for faith purifies the heart, and works by 
love. Then holiness is promoted, the glory of God is in view, 
and all those precious fruits of the Spirit mentioned in Gal. v. 
22, 23, &c. Colos. iii. .12, 13, Jam. iii. 17, are more or less 
experienced, and unfeignedly sought for. When a threatening 
is brought to the mind by the same Blessed Spirit, it has gene- 
rally, perhaps always, a tendency to excite us to flee to Christ. 
For instance, this threatening is brought, "Thou shalt die 
in thy sin," i. e. unless thou flee to Jesus. Again, "Cursed 
is every one that continueth not in all things written in the law, 
to do them;" but still it is, except they flee to Christ. To de- 



ANSWERS TO PRACTICAL QUESTIONS. 393 

ter from sin, the Spirit hides the word in the believer's heart 
with this view, that he may not sin. You shall perish, saith 
he, except ye repent: if thou regardest and nourishest iniquity 
in thy heart, God will not regard thy prayer. To diligence 
in duty. "If any man draw back," saith the Spirit, " My soul 
shall have no pleasure in him." The man, under the influence 
of the heavenly Teacher, will say, "I would not draw back, 
on any account; I will endeavour to push forward, though I 
am weak and feeble : if he slay me at last, I will wait, trust, 
and hope, even to death." But, 

When Satan brings a promise, he has other designs in hand; 
he has quite different ends to serve. He will not lead to 
Christ faithfully, for if he does transform himself into an an- 
gel of light, it is to carry on the work of darkness. He may 
say, Trust in Christ; but it is in order to turn the grace of 
God into lasciviousness : if Satan says, "the foundation of God 
standeth sure," it is to harden the person's heart, that he 
may not depart from iniquity. He often applies promises to 
promote sin. We have a glaring instance of this in his com- 
bat with the Lord of life and glory. Matt. iv. 6. When he 
acts so on the green tree, what will he not do on the dry! 
When we are emboldened by a promise to commit sin, and 
then excited to cloak it, we may be sure the serpent is at 
work. When he deals in promises, he is like a filthy sow, 
tempting and soliciting to brutal uncleanness and sensuality; 
but when he deals in threatenings and menaces, he resembles 
a roaring lion, or a fiery dragon. He says, "It is in vain to 
flee to Christ, it is too late, thou art too vile, Christ will have 
nothing to do with such a wretch as thou art," or any thing 
that hinders to Christ, he does not care what, if it but answer 
the end. He says, "It is in vain to pray;" the wily serpent 
will throw in a crowd of vain thoughts while the believer is 
praying, and when prayer is over, he will say, " There is a 
fine prayer; give over for shame; God will not hear sinners; 
such prayers as these are an abomination to him." When the 
Holy Spirit reproves for vanity in prayer, he says, "Be more 
watchful, more humble, more earnest," &c. He will wound 
the very heart, but it is to heal and strengthen the weak, sickly 
believer. But the devil is always a murderer; he says, " It is in 
va in to hear or read; the word is the savour of death unto death." 
If one goes to the Lord's table, he says, "Thou catest and 
drinkcst thine own damnation." Thus he terrifies poor souls, 
and many arc so ignorant of his devices, that they believe him. 

II. When the Spiritof Cod applies a promise or threatening, 
it is to promote something useful, to the glory of God, and 
the good of his people, to support under affliction, and direct 
through difficulties, in a holy and an humble way. To Joshua 



394 CASES OF CONSCIENCE. 

he says, I will never leave thee nor forsake thee. This was 
to keep up his heart in the hard service before him. That 
he had the glory of God near at heart appears evidently, for 
when God seemed to forget his good promise, the holy man's 
plea was, " What wilt thou do unto thy great name? " Joshua 
vii. 9. The same promise is brought to believers long after 
that, to discountenance covetousness and distrust; but to ex- 
cite contentment and holy fortitude. Heb. xiii. 5, 6. 13ut 
Satan brings promises to promote trifles, and excite self-con- 
ceit. He brought a promise to persuade Jesus Christ to cast 
himself down headlong. To what purpose was that? What 
end could it answer? Those who prayed for things to con- 
sume on their lust, very probably pleaded promises. While 
pope Alexander was treading on the neck of Frederick the 
emperor, at Venice, Mr. Fox tells us, that he repeated that 
promise, "Thou shalt tread on the lion and the adder, the 
young lion and the dragon shalt thou trample under feet." 
There have been sad instances of shameful madness carried 
on under the pretence of promises. When Jehu was driving 
on furiously, and wading through blood to the throne, he would 
again and again say, "This is the word of the Lord, which he 
spake by his servant the prophet; " yet all the while he was an 
idolater, under Satan's influence. 

III. The Holy Spirit brings promises and threatenings to en- 
courage the use of proper and appointed means to obtain free 
promises, and escape just threatenings. Paul believed that he 
had a promise from God, and that it should be according to the 
promise; yet they use precaution to shun rocks: the sailors 
who were more skilful than the soldiers and passengers, in 
time of danger, must abide in the ship, as the instruments by 
whom the promise was to be accomplished. The people must 
take food and be cheerful, they use then all possible means to 
thrust the ship any way to shore. Hezekiah had a promise 
that he should recover, that he should go to the house of the 
Lord on the third day; and lest he should doubt the promise, 
he had the token on the dial, which he chose himself: but for 
all this, a plaster must be applied to the boil, by the prophet's 
direction. Ezra had a general promise, that the hand of God 
is upon all them for good that seek him. Here we have a de- 
scription of the very persons to whom the promise pertains, so 
they give themselves to prayer and fasting. Ezra viii. 21, 22. 
Daniel read the promise in Jer. xxix. 10; but withal he saw 
there that the people should pray, ver. 12, 13; so the .prophet 
gives himself to prayer, and pleads fervently in his supplication : 
see Dan. ix., almost through the chapter. When Satan pro- 
duces threats or promises, he does it to supersede the use of 
means, and to persuade the persons to despise and lay aside 



ANSWERS TO PRACTICAL QUESTIONS. 395 

duty. As if Paul had said, I believe it will be as God hath 
promised, therefore let the sailors go where they will: we need 
not fear rocks, quicksands shipwreck, or any thing; we shall 
go safe to land. As if Ezra and Daniel had said, God will 
make good his promise, he regards his own veracity more 
than our prayers, therefore, we may be easy. Or as if Heze- 
kiah had reasoned thus: God hath promised; he hath set the 
time, and given a token also; what signifies troubling myself 
with a plaster? Many are deluded with promises, but look 
upon duty, in order to obtain promises, as a poor, low, mean, 
legal way; as if true faith must not produce obedience and 
works. Others are terrified with threatenings to frighten 
them from duties as above observed. The poor believer sel- 
dom thinks that Satan is so apt to show him the imperfections 
of all performances. O friends, be not discouraged in duty; 
but still go on, let what will follow. 

IV The good Spirit brings to remembrance promises and 
threatenings, faithfully and honestly, in a way consistent with 
the whole scope of Scripture, true religion, real godliness, and 
right reason. But Satan is the father of lies, even when he 
quotes the true promises of a faithful God. He mutilates, 
wrests and tortures the scriptures, makes one part to clash 
with the other. When Satan urges Christ with a promise of 
protection, he does it like a serpent, leaving out in the midst 
of the promise, that word which was against his purpose, "To 
keep thee in all thy ways; " but our divine Master has taught 
us that we are not to tempt God in depending oa promises, 
when we go out of the way, Matt. iv. 6, 7. God is not the 
author of confusion, but Satan always is. 

V. When the Lord brings a promise or threatening to the 
soul, the understanding is enlightened, the judgment is at li- 
berty to reason, weigh, and conclude impartially; nay, is charged 
so to do in the light of an illuminated understanding, under the 
eye of conscience, under the direction of God's infallible word, 
in the presence of the Almighty, and looking forward to the de- 
cisive tribunal, where judgment shall soon be set to the line 
and plummet. So many weighty considerations must un- 
doubtedly strike the soul with awe; yet where Satan does not 
disturb, there is an inward serenity, coolness, calmness, satis- 
faction, and pleasure in all this. The soul loves to be under 
so many eyes, to be so well guarded, and will say, Lord, search 
me; try me: let all be according to thy word, thy will. When 
the case is thus with the soul, the affections arc drawn to right 
objects, and the willis submissive, so that there is harmony 
among the higher and nobler powers of the soul. But when 
Satan brings the promise, the address is generally made to the 



896 CASES OF CONSCIENCE. 

affections, the fancy, the senses, and often very corrupt and 
headstrong passions; then the understanding is blinded, a mist 
is raised before the mind, so that it is darkened, conscience 
must sleep, the word must not appear at all, nor any part of it, 
but what must serve to carry on the present purpose; so the 
judgment is in darkness, and chained there, and reason is 
bribed and corrupted. But the will bears all before it, though 
even that is but a slave to the affection, the fancy, the corrupt 
appetites, &c. Out of many, I will produce one instance: 
Ahab was determined to go and fight for Ramah, in Grilead. 
Jehoshaphat would have him inquire at the Lord, whether it 
was right for him to go, and if the expedition would be suc- 
cessful. Ahab complies immediately, but must consult his own 
prophets, that he might be sure to have it his own way: they 
all agree to a man, and promise success to the king, but every 
one under the influence of the lying spirit. When mention 
was made of Micaiah, Ahab was afraid he would overturn the 
whole scheme: but when the King of Judah would have his 
opinion, the messenger entreats Micaiah to speak good to the 
king. The lying spirit wanted to corrupt the Lord's prophet 
like the rest; but when that would not do, Ahab would have his 
own will, and give no ear to truth. Now, in the whole affair, 
the devil's design was to fill the king of Israel with the imagi- 
nation of victory, on purpose to deceive him, that he might 
fall in Ranioth Grilead. 2 Kings, xxii. 21, 22, &c. 

VI. In applying promises and threatenings, the Spirit of 
truth promotes the great and essential parts of religion; such as 
faith in Christ, a holy life, self-trial, mortification of sin, self- 
denial, &c. But Satan applies promises and threatenings to 
carry on with rigidness, and imprudent warmth some small 
things of religion, like the people who tithed their mint, rue, 
and cummin, but neglected the weightier matters of the law. 

Question XXII. — Does Satan know the thoughts and intents of the 
heart or only by the gestures and motions of the body, as he has 
had such long experience? 

It is the prerogative of God alone to know the thoughts afar 
off, and discern the very intents of the heart; to look upon 
them intuitively, that is, with the utmost ease, and without the 
least difficulty or labour at all; they being all open and naked 
before him. Therefore, Jehovah himself proposed this univer- 
sal challenge : "Who can know the heart? " The answer by the 
nouth of truth is, I, the Lord know, or search the heart, I try 
the reins. So, by way of eminency, Grod is the searcher of the 
heart. Then we may safely conclude, that Satan does not know 
the thoughts of man as Grod doth — But still, as Satan is a 
spirit, he has a more free and frequent intercourse with the hu- 



ANSWERS TO PRACTICAL QUESTIONS. 397 

man mind than many are aware of. I look upon the mind to 
be the spring, and thoughts to be the streams issuing from it 
Satan cannot exactly see or discern the spring head, nor per- 
haps all the streams. A good man may have many thoughts 
which Satan cannot be very privy to. I think, that, in the ex- 
ercise of faith, love, hope, &c. thoughts must be employed, as 
the mind is enlightened by the Holy Spirit. I am of opinion 
the evil spirit has no great heart to be very near, so as to pry 
into particulars when the good Spirit shines and breathes on 
the soul, and the Sun of righteousness warms and sanctifies 
the heart. But even then the enemy is skulking about, and 
knows that the thoughts are upon things above, and enters 
where he cannot go. He is about the door, and knows there 
is a feast within, but cannot understand all the conversation. 
I imagine that persons in a state of nature may have many 
deep thoughts concerning natural things which Satan is not 
entirely acquainted with: for instance, the inventors and im- 
provers of any art; suppose mathematics, or any other science 
or mechanic art. Nay, I think there is no person but has 
some thoughts with which Satan is not wholly acquainted. 

Nevertheless, I think, that of all creatures, the fallen angels 
are the most skilful to know our thoughts. Not that I suppose 
the devils to be wiser, more intelligent, or of more extensive 
knowledge than the angels in heaven. The innumerable com- 
pany of angels above stand before God, minister unto him, 
and behold his face always; so their knowledge is more hea- 
venly and sublime; they learn the mind of God; they are sent 
upon embassies here among men, to serve the heirs of salva- 
tion, whenever it pleaseth God to send them. But heaven is 
their chief residence. Now the devil's main exercise is to de- 
ceive man, inventing and improving all devices to destroy him. 
Hence it is, that Satan is so artful and busy to know thoughts, 
which is not so much the concern of holy angels. There is one 
remarkable advantage, that the enemy has, to know thoughts: 
he has a way and method undoubtedly to corrupt our mind by 
injections, and hellish suggestions; which is thus, (as far as I 
can at present conceive of:) an idea is presented to the eyes of 
our body or mind that is most likely to suit our temper and 
constitution; then the corruption within us is excited by him 
and irritated: and when he proceeds, which he often does, he 
may easily know thoughts, that are employed in his service, or 
set to work by him. He always works in the children of dis- 
obedience, and often takes them in his snare at his will, but not 
always with equal success. It is not as he wills in every re- 
spect, but as God is pleased to give permission. In paradise, 
the serpent began by presenting objects; Eve thought the for- 
34 



398 CASES OF CONSCIENCE. 

bidden fruit exceedingly pleasant. Achan was taken by the 
eye, the goodly garment, the two hundred shekels of silver, 
and the wedge of gold, stirred up the corruption of his heart. 
When Satan had leave, how soon did he present Job's oxen and 
asses to the minds of the Sabeans, and excited their covetous- 
ness and fury, so that they fell upon them like madmen, and put 
the servants to the sword ! The Chaldeans invaded the camels 
in the same manner. I will add one instance more: we may 
conclude that Satan proposed to Judas thus : " If thou dost now 
go to the chief priests and scribes, they will give thee any mo- 
ney to betray thy Master; now is thy opportunity." Satan 
must have been some time about that awful affair. In John xiii. 
2, it is said, " The devil having put into the heart of Judas to 
betray him;" that is, injected thoughts into Judas, or proposed 
temptations which stirred up his covetous disposition. Then 
in verse 27, we find Satan entered into him; that is, he had 
greater influence over him, and would let him rest no longer; 
so he went out, and betrayed his Lord. The case of Ananias 
and his wife, with many more, are still upon record. But this 
is rather noting how Satan tempts, than answering the query. 
Upon the whole, I conclude, that Satan knows the thoughts and 
intents of the heart above any creature, except the man himself; 
and as he is so subtle a spirit, his apprehensions so piercing, his 
scent so quick, (as he has a very near access to our spirits, and 
by our corruption, is admitted to converse very close too often,) 
perhaps, in general, we have not many thoughts that he is igno- 
rant of. He is more perfectly acquainted with the thoughts of 
sinners that are his royal subjects, than the thoughts of belie- 
vers in Christ; for he is cast out of the heart of the people of 
God, and so has lost much of his dominion over them, and in- 
timacy with them. 

Question XXIII. — Can a person who is daily harassed with unclean 
thoughts and desires, be a child of God? If so, what can, what 
should a poor unhappy person do, according to the direction of 
God's holy word, in order to -vanquish and overcome the same ? 

I would answer the former part of the query at once in the 
affirmative, were it not for the term desires in it, which may 
admit of different constructions. For the most part, the word 
denotes the full and earnest wish of the mind, to that degree, 
that nothing is wanted to fulfil the desire but liberty, opportu- 
nity, &c. Then the desire is enlarged as hell, and cannot be 
satisfied: this is a mischievous desire, an inordinate affection, 
an evil concupiscence. If the word is taken in this sense in 
the query, it is really mental adultery; it is transgressing the 
law, and defiling the man. I believe such a desire as this is 
intended in Matth. v. 28. I can hardly conceive that a child 
of God can be in this manner daily polluted. Therefore, I 



ANSWERS TO PRACTICAL QUESTIONS. 399 

suppose that the word desires, in the query, designs only lust- 
ful irritations, stimulations, or inclinations. Taking this to be 
the ease, I would observe a few particulars. There is in most 
persons a natural inclination to generation] these desires are 
absolutely necessary for the continuance and increase of man- 
kind. God has appointed that his purposes should in this 
manner be accomplished, and his glory promoted. Neverthe- 
less, these desires are not to be enlarged as hell, but to be re- 
strained and limited by the holy law of God. Things in them- 
selves useful and necessary, according to the law of creation 
and conservation, are much perverted by our sad depravity. 
If we have no appetites, that is, no desire and inclination to eat 
and drink, we cannot be useful in our place, nor live long; yet 
the glutton, the drunkard, and the voluptuary, greatly abuse 
the good creatures of God, to tke shame, ruin and destruction 
of soul and body. So, in the case under consideration, when 
our desires are unlimited, unseasonable, and to excess, they 
become sinful. Again, as Satan is an unclean spirit, his ele- 
ment is to promote all manner of uncleanness; — therefore we 
need not doubt but he has a hand to carry on, tempt, and pro- 
voke to, the uncleanness in the query, so that it is possible, 
that a child of God may be daily and grievously harassed 
with unclean thoughts for a time. In attempting to answer 
the second part of the query, I shall have occasion to expa- 
tiate a little upon this head, then I shall proceed to observe, 

"What a poor unhappy person should do, according to 
the direction of God's holy word, in order to vanquish 
and overcome unclean thoughts and desires, which do often 
harass him." The will of God is the sanctification of his 
people, " that every one may know how to possess his ves- 
sel in sanctification and honour;" but many are at a loss 
to know how to do this; the subject is as seldom handled 
in this case as any other whatsoever. Distressed ones are 
also at a loss how, or where to apply for direction, therefore, 
I shall here propose a few, with the freedom of a friend. 

1. Consider that the seventh commandment is holy, just, 
and good; the law of a holy God, and written in the heart of 
a holy person; observe that Matt. v. 28, is a plain and infal- 
lible explanation of this commandment. Beware of idleness. 
— Be careful and industrious in some necessary calling and 
useful exercise — in eating and drinking, be prudently and 
conscientiously sparing. Observe what is necessary to sup- 
port nature, so as to preserve thy health, andfollow thy call- 
ing comfortably. Learn to distinguish between that which 
is necessary food, and that which serves not only to inflame 
Iust,but to injure thy body and oppress thy mind. The heart 



400 cases or CONSCIENCE. 

5s overcharged with eating and drinking sooner and oftener 
than many choose to see. We are strictly charged, by our 
kind teacher, to take heed lest at any time it should be so. 
Sodom was proud, had "fulness of bread, but abundance of 
idleness; " so they committed abomination with a high hand; 
therefore God made them an awful " example to those who 
after should live ungodly." When Israel had bread to the 
full, they were as fed horses, and committed abominable lewd- 
ness. Joseph followed his business as knowing that to be 
the way to keep under his body. A careful and discreet 
watch over the eyes, ears, and tongue, is absolutely necessary 
to some, perhaps to most. 

We may easily conclude from Scripture account, that Job 
was a person of strict chastity; yet he found it needful to make 
"a covenant with his eyes." By the eye, David and many 
more were insnared. Whoever would have the victory over 
unclean or impure thoughts, let him turn away the eyes of 
his body from any object that he finds to have the least ten- 
dency to excite heart impurity, such as obscene pictures, cuts, 
or any thing of that kind must be avoided. There are too 
many books, such as plays and romances,that seem to be calcu- 
lated on purpose to corrupt mankind. Some authors have an 
unhappy talent to dress vice and filthiness in the flowers of 
rhetoric and a charming style. A very pious and holy man 
expresses himself thus upon this head: "I am really afraid 
to read Spenser's Fairy Queen: he is in fancy superior, per- 
haps, to every poet; yet so luscious in some of his represen- 
tations, which I have casually dipped upon, that it is impos- 
sible, for me at least, to advert to them withoutcatching the 
contagion. His pictures of this sort are drawn with a good 
design. He makes his heroes victors of the soft allurement; 
but,I believe, few minds are so case-hardened against sensual 
pleasures, as not to receive disadvantageous impressions. I 
am therefore determined not to look on it again; never to 
gather the honey of poetry from the briars of contamination. 
Flee temptation is the advice of an inspired apostle, and I 
will pay due regard to it." Nay, there should not be a fond- 
ness for reading anything upon the subject: even in religious 
books, though handled with modesty, and tending to discou- 
rage vice,yet we should carefully observe what effect that has 
upon us. We are to watch no less carefully over the eye of 
the mmd.,for that may infect the thoughts, either by reflection 
or imagination. Sin is multiplied by calling to remembrance. 
Eyes of body or mind, that are "full of adultery, cannot 
cease from sin." The ears likewise are to be stopped from the 
filthy conversation of the wicked. Unclean thoughts may 



ANSWERS TO PRACTICAL QUESTIONS. 401 

arise from the hearing of the ear. The tongue, by all means, 
should not be defiled with filthiness, and foolish talking, or 
any corrupt communication. He that does not bridle his 
tongue, in this case does but trifle, when he complains of his 
thoughts. When conversing with a serious man, and in a 
serious way, of the corroding wickedness and lamentable de- 
bauchery of the age, I mentioned what was reported of par- 
ticular persons in our own neighbourhood, which was the oc- 
casion of our discourse: though we detested the conduct and 
bewailed the misery of vile wretches, yet for all this, I found 
some of the filth sticking to my mind, perhaps for two or three 
days after. How cautious ought we to be! 

II. Care should be taken to distinguish between our own sin 
and Satan's temptations. We may be sure that the enemy is 
full of wiles in this affair, both with the godly and the ungod- 
ly, in thoughts and actions. But the query regards only the 
thoughts of the godly. The sacred history informs us, that 
pious husbands and wives are in danger of being tempted by 
Satan for their incontinencies. Satan knows very well the 
constitution, disposition or inclination of the person, as noted 
in the foregoing queries. He observes and improves times, 
seasons and advantages. He knows what sin will most easily 
beset us; he hath numerous ways to disturb our mind. Our 
eyes, ears, and tongues are often made instruments of much 
hurt in his service. By the cast of an eye, he may at once 
be able to pour in a crowd of injections, which are neither 
quickly nor easily cast out. It is possible that a person may 
be tempted, and yet not defiled, nor contract any guilt; but 
every Christian cannot be a proper judge in this point. Our 
Lord Jesus Christ "was tempted in all points, like as we are." 
Amazing indeed! yet he was in no point defiled. He was 
like a glass of pure water, let it be stirred ever so much, it 
is clear still. True, no mere man is so free from sin : when 
we are tempted, we are apt to be defiled. Yet a good man 
may imagine that his sin is much more heinous than really 
it is. Satan has a subtle way of raising ideas in the mind, 
which may distress us grievously, and we may at that very 
instant loathe and detest the thoughts, yet we cannot be free 
from them. Now the devil may grieve us sadly, by persuading 
us that these are all our sins, when in truth they are his fiery 
darts, which excite and inflame us continually, when we would, 
with our very souls, be intent on quite different objects; yet 
still we are hit in the teeth with these. We can have no rest 
or peace for these unwelcome quests; these fiends will be 
haunting us. This we may confidently believe is from Satan. 
Yet the wicked one will tell us, see what a nest of serpents 

34* 



402 CASES OF CONSCIENCE. 

thy heart is! a child of God was never in thy case, &c. We 
should indeed be sorry to think and find that Satan has so 
much room to work upon us, yet we have no business to take 
his temptations as our own sins. But if we entertain his 
temptations, we sin immediately. He is like an enemy with- 
out the city, throwing in fire as fast as he can; but we should 
be like prudent and valiant citizens, endeavouring to extin- 
guish it with all our skill. We may still be at a great loss how 
to distinguish exactly between Satan's temptations and our own 
hearts' corruption. It is not very material. Let us endeavour 
to know when we are defiled; when we delight to revolve in 
our thought that which is not convenient, then we sin and 
contract guilt, and that gives our enemy the advantage. 

III. It is a good way to despise these injections, and pay 
no regard to them; they are the seed which the enemy sows; 
and, if they find no depth of earth, they will wither away. It 
is possible to grieve where we should not; but always let us 
beware lest we be lulled to sleep on Delilah's lap. 

IV. We should hope, and even be confident, that we shall 
obtain yet a greater victory than sometimes we imagine. 
Though the holiest man on earth is not quite free from all 
temptation, nor from some corruption, yet in the case under 
consideration, one remarkable instance occurs to my mind, 
viz. a person so given to impurity, that he fancied himself in- 
vincibly impelled to it by his very constitution, that he thought 
nothing but shooting through the head could have cured him; 
nay, he supposed that Omnipotency itself could not reform 
him without destroying his very body, and giving him an- 
other. This was before the great change wrought in him by the 
grace of God. His conversation was uncommonly remarkable, 
and he was so effectually cured of his impurity, which he 
thought incurable, that after many years, he said, that all 
desires and inclinations were as entirely removed as if he had 
been a sucking child. This, to be sure, was a remarkable 
instance. The wonderful change in him was about the age 
of thirty-one. His freedom was from sinful thoughts and 
actions, not otherwise; for he was married about seven years 
after his conversion, and had many children. He was a 
most tender and affectionate husband, and a shining ornament 
to religion; his holiness and chastity were exemplary. He 
left the imperfect state of this life in 1745. This case, though 
not common, should encourage distressed ones to wait for 
deliverance. Then when Satan acts the filthy sow, turning 
up stinking kennels, let us despise his low, mean, abominable 
course, and dispute not with him, but say, O Lucifer! art 
thou fallen from the height of light and glory to this exercise? 
Get thee hence, Satan, I will yet look up. 



ANSWERS TO PRACTICAL QUESTIONS. 403 

V. Abstain from that familiarity with the different sex, 
which may be justly deemed needless and too free, especially 
when it is found to give occasion to unholy thoughts. "Cham- 
bering and wantonness" is "making provision for the flesh. " 

VI. With all, and through all, other means it is absolutely 
necessary that we should look to faith and prayer. The mind 
ought to be employed about things above, looking unto Jesus, 
who suffered so much for vile wretches, by whose blood alone 
we must be cleansed from all filthiness of flesh and spirit. Eaith 
in his blood is the only way to quench the fiery darts. We 
should be fervent in prayer, that the Holy Spirit may conde- 
scend to bring often and efficaciously to our remembrance the 
things of Jesus, so that we may be sanctified wholly in soul, 
body and spirit. The query does only regard thoughts and 
desires, and the persons concerned in it are conscientious to 
keep far from unclean actions. Those who delight in impure 
thoughts, and hate not unchaste actions, have not the seventh 
commandment written in their hearts; they have not crucified 

the flesh with the affections and lusts, therefore they would 
do well to consider Gal. v. 19 — 24. The query may concern 
some that are unmarried; let them seriously observe, 1 Cor. 
vii. 2,7,9,39. It seems the apostle was not married himself; 
he had such supports from all-sufficient grace that he wish- 
ed others like himself. Some in the conjugal relation may 
be concerned in the query likewise. I myself am in that 
honourable relation; I have known the conflicts of both 
states, yet hitherto I am upheld, bless the Lord, my soul ! 
I will conclude with a short quotation out of a letter written 
by a celebrated author, who, while here, made it his business 
to glorify God in his conversation, in his ministry, and with 
his pen; who entered into that state where holiness is in full 
perfection, and purity untainted for ever,in 1 758; to his friend 
he writes thus, "Recommend Jenk's Victory of Chastity to 
Mr. — ,and tell him, that though the lusts of the flesh are in- 
veterate enemies, yet three methods may be prescribed for a 
victory over them. 1. A believing application of the Redeem- 
er's death. The saints in glory, once men of like passions 
with ourselves, overcame through the blood of the Lamb; he 
bare our sins in his own body on the tree, that we being dead 
untosin mightliveunto righteousness. 2. An habitual reli- 
ance on the Spirit of God. If ye, through the Spirit, do mor- 
tify the deeds of the body,ye shall live. Christ by his Spirit 
acts on our depraved,polluted hearts,as a refiner's fire, and as 
a fuller's soap. 3. An improvement of the divine promises. 
God hath given unto us great and precious promises, that by 
these we might be made partakers of the divine nature,having 



404 CASES OE CONSCIENCE. 

escaped the corruption that is in the world through lust." In 
another place the same author notes, that St. Augustine justly 
observes, " That ' of all the conflicts of the Christian, those con- 
cerning chastity are the sharpest, because the combat is strenu- 
ous and lasting, a complete victory being rarely obtained/ " 

Question XXIV. — How may a Christian know when he eats or 
drinks by faith the body and blood of the Lord Jesus Christ sac- 
ramentally ? or, What is it to be a worthy communicant at the 
Lord's table? 

We can seldom, probably never, in our time, see a company 
sitting down at the Lord' s table, but they consist of two different 
sorts, viz. believers and unbelievers. By unbelievers, I under- 
stand every one that is not regenerated, or born again; that 
is not quickened and enlightened savingly by the Spirit of God; 
that is not a new creature; and that has not a spiritual taste, 
appetite, and relish for true religion, whose conversation is not 
as becometh the Gospel. Of these many are openly profane. 
It is a pity such should be suffered to come to the Lord's table. 
It looks like casting holy things to dogs, and pearls before swine. 
Others are self-righteous persons and hypocrites. It is not 
so easy to know these; therefore, they are false brethren that 
will come to the assembly of saints, even when they are sepa- 
rated from the world: these tares will be among the wheat, and 
the foolish virgins will intermix with the wise; but when the 
great Shepherd comes, he will entirely and infallibly separate 
the sheep from the goats. Then and there it will be in vain to 
plead, Lord, we have eaten at thy table, &c. Many that eat at his 
table, lift up their heels against him here, yet at last they shall go 
to their own place. Unbelievers then of every rank and complex- 
ion, are in reality unworthy communicants. They never can 
eat and drink in the exercise of true faith, which they have not. 

Again, believers themselves may eat unworthily as the Co- 
rinthians are supposed to be; yet weakly and sickly, because 
of their unworthy eating; and as they judged not themselves 
as they ought to have done, they were chastened of the Lord, 
that they should not be condemned by the world. The pre- 
sent query seems to suppose that a true Christian may at some 
seasons be an unworthy communicant, not eating and drinking 
in faith: but that the very same person may, at other times, 
be a worthy receiver, as he eats of the bread and drinks of 
the cup in faith. I am of opinion that the case may be so 
undoubtedly. Now then the question is, 

How may a Christian know when he is a worthy commu- 
nicant, and when not? 

There are many cases where it may be very difficult for a 



ANSWERS TO PRACTICAL QUESTIONS. 405 

person to determine to his own satisfaction, as there is in every 
believer some true faith, be it ever so feeble; and also, at times 
much unbelief. Consequently, there is in every believer some 
Scripture worthiness, and much unworthiness. A real Chris- 
tian, eating and drinking every way unworthily, must be in a 
sad and deplorable case indeed. I hope there are none of the 
children of God in our country who come up to the case of 
the Corinthians. However, it is possible, perhaps, for a Chris- 
tian to be so far declined in spirituals, as to come to the Lord's 
table, though he lives in a known and heinous sin; is carnal 
and earthly-minded; the savour of religion is done away by a 
sensuality and worldly conformity, yet comes to the sacred or- 
dinance in a mere customary way; and perhaps to cloak his ini- 
quity, that others may not suspect that he is so lifeless as he 
knows himself, in some sense to be; he is waxed gross and 
almost impenetrable; he is not duly affected with his woful 
case; he thinks but little about it before-hand, or while he sits 
senseless at the table, or after he gets away. If this should be 
the case, I think that surely such persons must eat and drink 
very unworthily. But it may be queried, 

What may such a poor creature do, in such a deplorable 
case as this? 

What! Let him examine himself, and see whether he right- 
ly discerns the Lord's body or not. Let him consider from 
whence he has fallen, repent, and do the first works. Let 
him "be watchful, and strengthen the things which remain, 
but are ready to die; for his work is not perfect before Grod." 

Quest. Is it best for a person, in such a dead and benumbed 
state, to partake or not? 

Ans. If he chooses and resolves to continue in that shameful 
and lamentable state, let him not come to the Lord's table, but 
refrain his defiled hands from the sacred elements. Yet I would 
hope that a child of God would not deliberately choose such a 
dead and uncomfortable frame : but if a person be grievously 
distressed on the account of a state of soul so very disagreeable, 
and is at a loss to know what to do; which is the best, to commu- 
nicate or refrain; I humbly conceive that it is the duty of that 
distressed and burdened soul to wait in the way, and come to 
remember afresh the love, sufferings, and death of a compas- 
sionate Saviour, who died and suffered so much in order to re- 
lieve apd save poor souls: it may be the Lord will have pity 
on him, and that before he is aware, his soul shall be set at 
liberty; he may not wait long before he cries out, I found him 
whom my soul loved and longed for. 

Quest. Is it the duty of a believer to refrain once or twice 
from the Lord's table, on account of the commission of some 



406 CASES OF CONSCIENCE. 

particular sin, or fall by a temptation which is known only to 
himself; yet his soul oppressed with guilt? 

Ans. I would determine nothing in such an affair. A per- 
son should act prudently. Satan may get an advantage, when 
one is swallowed up with over-much sorrow. If I be wounded 
at heart because of sin committed, yet if it be not known to 
others, it is my opinion I may, with great humility and self- 
abasement, come to the Lord's table. "Ye have done this 
wickedness, yet turn not aside from following the Lord, but 
serve the Lord with all your heart/ ' Yet if I choose, by way of 
self-abhorrence and humiliation, to refrain once or twice from 
communion, perhaps it may not be amiss. " If her father had 
but spit in her face, should she not be ashamed seven days? Let 
her be shut out of the camp seven days, and after that let her be 
received in." If my fall or sin be known to some person or per- 
sons, and so my case may, possibly, be made more public, I think 
it then prudent to refrain, and wait the issue, deploring my cir- 
cumstances before God, and praying that his good ways may not 
be reproached on my account; for if my fall should come to light, 
whatever the frame of my heart, with regard to repentance, has 
been, it will be deemed still an aggravation to my crime, that 
after the commission of it, I should presume to communicate. 
That will look to others as if I were hardened in sin, though my 
compunction for sin had been ever so deeply and sensibly felt. 

Quest. What if a person has been guilty, and his fellow- 
communicants know of it, and perceive in him evident signs of 
repentance; yet are offended if he does not suspend his com- 
munion for some time, by way of reproof? 

Ans. It appears to me to be his duty then, for the honour of 
the Gospel, and to avoid further offence, to refrain and comply 
with the desire of his friends, thereby testifying his humility. 
Yet his brethren should not be too severe, but consider them- 
selves, lest they also be tempted. If these queries be reckoned 
digression, I hope the candid reader will pardon it, and per- 
mit me now to return. 

A person may be sure that he eats and drinks the body and 
blood of Christ by faith, when his soul within him is greatly 
humbled for sin before God; and he, at the same time, looks 
upon Christ as crucified for his sin, and bruised for his iniqui- 
ty. Behold Jesus exceeding glorious, even in dyed apparel, 
though stained with his own blood; yet as he is pierced with 
the believer's own personal transgressions, the numbm recei- 
ver loves him with intense love for the glory of his person, his 
inconceivable love, every way free, bestowed and fixed upon a 
wretch so vile, to deliver him from endless flames, where he 
deserved to have had his everlasting abode; and as if deliver 



ANSWERS TO PRACTICAL QUESTIONS. 407 

ance from hell were a small thing, the love of Christ goes much 
farther, and gives an indubitable right to,.and fitness for, eter- 
nal glory, and all the enjoyment and employment of heaven. 
Where this is in reality the case, the highly favoured and very 
grateful communicant will delight to approach the Lord's ta- 
ble, to remember the unchangeable and inconceivable love and 
dying agonies of our divine Redeemer; to behold afresh the 
precious, precious blood, and to read again his title to the glo- 
rious inheritance. The sacred solemnity will be to him a feast 
of fat things, and wine well refined; as his Lord sits at the ta- 
ble addressing him in such heart-engaging, heart-melting lan- 
guage as this : " Eat, friend; drink; yea, drink abundantly, be- 
loved : I assume this body for thy sake; it was broken for thy sins, 
and this blood was shed to wash away all thy filth: thou shalt 
soon be with me where I am, beholding and delighting thyself 
in my glory." To that soul Christ will be all in all; his media- 
tion, incarnation, obedience, sufferings, death, resurrection, in- 
tercession, relation to him, &c. will be bread indeed, and the 
best wine that goeth down sweetly, which will cause his very 
soul to long for the new wine in the kingdom of heaven ; this wine 
will strengthen and refresh him, so that it will be his meat and 
drink to do the will of Grod, and yield obedience to a beloved 
Saviour; whose very reproach is far preferable to all the gaudy 
grandeur of this world : he would be glad to have always holi- 
ness to the Lord engraven on all his conduct. This person 
will be sure to examine himself, and discern carefully the Lord's 
body. He comes to the house of God, not that he may rest 
in any outward ordinance, though of divine institution, but that 
while he is waiting in the appointed way, he may, by faith, 
have a clearer view of, and more endearing communion with 
him whom his soul loves; with whom he hopes to be forever, 
and in whose presence is fulness and perfection of joy. 

Probably there are many humble souls, in Christian socie- 
ties, who find themselves come very short of what is above 
noted, and is so ready to cry out, " What shall we do? " I 
am fully persuaded, there are worthy receivers, not a few, 
whose experience does not reach to the light, comfort and en- 
joyment above observed. Then J would proceed and at- 
tempt to show when a poor, weak, doubting person may con- 
clude himself to be a worthy communicant. Notice has been 
taken already, that a true Christian may be in a sad and wretch- 
ed declining state, very dead, helpless, and earthly-minded. 
When a person is in this lamentable case, sensible of it, and 
groaning under it, he may be a worthy communicant, though 
dejectedly cast down, and burdened with a sense of his un wor- 
thiness. To what has been observed, I would add a hint or 



408 CASES OF CONSCIENCE. 

two. Let me ask such a soul what his design is in coming to 
the sacrament. If he answers, "I long for more spiritual life 
and light j I know Jesus alone can relieve me, and supply my 
manifold wants; I would come still, like the poor woman, to 
beg and wait for a few crumbs from his rich table; I depend 
upon him only for grace here, and glory hereafter; therefore I 
would be obedient." This person should remember, for his 
encouragement and comfort, what "the compassionate Redeem- 
er said to that good woman, who reckoned herself with the 
dogs, that she might happily have some crumbs— " woman, 
great is thy faith \" So he should conclude, that he eats and 
drinks in faith, but prays for more faith. 

Some may be under fiery temptations, or grievously dis- 
tressed with doubts, fears, and unbelief; and therefore afraid to 
come to the holy communion. If these are desirous to be re- 
lieved by Jesus Christ, the great friend of distressed publicans 
and sinners, and are determined, according to their little 
strength, to be his. disciples, and wait the issue in his way; 
they are welcome to the feast; let no sinful plea and excuse 
hinder them; let them start no objections against themselves, 
but come. With all their fear they may be very worthy re- 
ceivers. 

For the clearing up of this point, I would beg the reader's 
patience a little more. Persons may imagine they have no 
love to Christ, because they have so many fears, doubts, &c; 
but they should consider, that perfect love doth cast out 
slavish fear; yet where fear doth sadly torment and distress, 
there may be, and often is, true and real love, though not 
perfect. If my love be not perfect, it would be weak in me 
to conclude that I have no love at all. That would be as though 
I would argue, because I am not so tall or strong as such a person, 
therefore I am no man at all. This would be a very un- 
just, untrue, and unfair way of reasoning; yet many of the 
people of God are tempted to conclude in this weak way, to 
their own discouragement. Fear that my love is not true, 
and a desire to have it increase, is an evidence of some love. 
Where unbelief prevails, and doubts are numerous, many 
fear there can be no faith. This also is Satan's false reason- 
ing. The strongest believer is often distressed with unbelief. 
But it is a certain truth, that there is often some true faith 
where much unbelief remains. Others fear, because they 
have such a sense of their unworthiness, therefore they con- 
clude, they cannot be worthy communicants. These should 
consider, that no man living is worthy of himself. True wor- 
thiness consists in a conviction of sin, to be in pain for it, to 
long after deliverance from it, to look unto Christ alone for 



ANSWERS TO PRACTICAL QUESTIONS. 409 

this deliverance, &c. Many have this worthiness, and yet 
are afraid; because they enjoy not evident communion with 
God, are not feasted with divine love, have not their heart as 
free from sin as they could wish : these things and many more, 
are very desirable; but we should wait for them in the use 
of means, and not expect them while we neglect means. If 
a weak person says,' " I will not eat, because I am not 
strong," another would soon advise him to eat that he may 
be strong. 

If, after all, any object thus: K I have often come to the 
communion, under many discouragements, yet still hoping to 
meet with more comfort; but my fears rather increase, and 
I am almost tempted to give over: a word of advice would 
be acceptable. " Ans. You are tempted to desist from the 
use of appointed means, and to disobey the plain command 
of a dying friend, "Do this in remembrance of me." But 
are you not tempted likewise to neglect the very necessary 
and profitable duty of searching and trying your ways, and 
return unto the Lord? To discover the accursed thing that 
nourishes your corruption, but deadens you in religion? To 
neglect fervent prayer before God, with self-abasement? To 
love the world, with the pernicious pleasures thereof, more 
than Jesus Christ, and endearing fellowship with him? To 
be unconcerned about the glory of God, with many other 
things unbecoming a disciple of Christ? Pray for strength 
against these temptations, then expect that the temptations 
to forsake the Lord's table may cease. But some conscien- 
tious, humble, and pious souls may be concerned in the ob- 
jection. To such I would say — Continue on; wait until the 
Lord has mercy upon you, Psalm cxxiii. 2, until you meet 
with comfort. Bemcmbcr, endeavour to believe, and look 
for the blessing promised to those that wait. Prov. viii. 34. 
A daughter of Abraham was bound by Satan eighteen years; 
but was loosed on the Sabbath-day. Abraham himself waited 
for a son five and twenty years after the promise was made: 
but having waited, through faith and patience, even hoping 
against hope, he at last inherited the promise to his great joy. 
Hcb. vi. 11, &c. Bom. iv. 18, &c. The poor man, at the pool, 
waited, labouring under his infirmity thirty and eight years, 
yet at last he obtained health and comfort. 

Question XXV. — What is the true idea, or the most general and 
direct intentiou of the term grace in Scripture? 

The term is used in divers languages, with very little al- 
teration; but in common conversation, and among writers, it 
is taken and understood divers ways. The query regards 
35 



410 CASES OP CONSCIENCE. 

only the Scripture use of it. We do not find it often in that 
part called the Old Testament; yet in these few places, it is 
easy to discern that the word has not always the same meaning; 
for instance, in Prov. i. 9, and iii. 22, and iv. 9, grace de- 
notes comeliness and ornament. So James i. 11. In Prov. 
xxii. 11, it signifies acceptable and affecting words. Near 
akin to this is Luke iv. 22, Psal. xlv. 2, Eph. iv. 29, Col. 
iv. 6. In Esther ii. 7, it denotes favour, or good will and 
pleasure. So the word favour is used very often in Scrip- 
ture. To find favour and to find grace, are synonymous 
phrases. 

In answering the query, we are not required to observe 
every acceptation of the word in Scripture, but only the true 
idea, that is, the most general and direct intention of it. By 
the grace of God, I think, is meant, in the strict and primary 
sense, " The infinite goodness, the eternal and unchangeable 
pleasure, or good will of God, bountifully, transcendently, 
and most freely flowing forth to his rational creatures/' In 
the first and strictest meaning of the word grace, I do not 
apprehend it regards either vileness or worth. All the glory 
and felicity of the angels in heaven is of pure grace or rich 
bounty, freely bestowed and ever-flowing. All that was be- 
stowed on man in his primitive purity and creation hap- 
piness was entirely grace. God was under no manner of 
obligation then to place man in any nobler station than the 
meanest worm. At that time, he was the clay in the hand 
of the potter. But most commonly in Scripture, by grace, we 
are to understand, " The good will of God to his chosen people, 
regarding their safety here, and eternal glory hereafter." 
Being now come to the most direct intention of the term, 
I would note, that it is a most charming and comprehensive 
word, implying the free, eternal, and undeserved love of God, 
and the rich fruit and effect of it to the elect, fixed, bestowed, 
and settled with inconceivable pleasure, satisfaction, and de- 
light, so that all his great and gracious designs shall be ac- 
complished. See Matt. xi. 26, Eph. i. 5; concerning all the 
goodness of God to his people, whether in intention or in exe- 
cution, it may be safely said, "He rejoices over them with joy; 
he rests in his love; he joys over them with singing." Zeph. 
iii. 17. With great delight, and of grace, the first plan of 
their salvation was laid; or rather, the wonderful plan of their 
salvation was the eternal delight of Jehovah. The soul of 
the Father delighted in Christ, redeeming his people: even 
when the soul of the beloved Bedeemer was put to grief, jus- 
tice was inexpressibly pleased. Notwithstanding the weight of 
the burden ; the greatness of the work, with the sorrow ; shame, 



ANSWERS TO PRACTICAL QUESTIONS. 411 

and contempt attending it, yet our Lord delighted to do the 
will of Cod, to save his people; he despised all the shame 
for the joy set before him. His delights of old were with 
the sons of men, and he would love them to the end, and 
save them to the uttermost. 

I must not forget to observe, that all the good gifts of God, 
pertaining to the salvation of his people, are generally called 
grace in Scripture, and that very justly, because freely bestowed 
with joy and delight. Thus Jesus Christ is the Father's un- 
speakable gift; and through Christ, God is pleased to adopt his 
people, or make them his children; to justify them, to regene- 
rate them by his Spirit, and to sanctify them; so at last he will 
glorify them: all this. freely, therefore, of rich grace. All the 
goodness of God to his chosen, from everlasting to all eternity, 
is grace, because done gratis, and with pleasure. 

Among divines, faith, hope, love, repentance, patience, &c. 
are called graces. I do not remember that they are so called in 
Scripture; but as they are the effect and fruit of the gracious 
operations and influence of the Spirit on the mind, they may 
be termed graces, but rather improperly or figuratively. They 
may, as they grace or adorn the mind and conduct, be reckoned 
graces. 

While I was musing on this sweet word grace, a thought, 
entirely new to me, occurred, which has in it something very 
entertaining; but here I must confess, the learned have some 
advantages above the plain Englishman. I will beg leave to 
give the hint, but leave others to enlarge upon the theme. The 
Greek word for grace is charts, derived from chara, which in 
English, signifies joy, gladness, or joyfulness. The word charts, 
also, in Scripture, signifies thanks, or gratitude, and very 
often the word evcharistia is so taken. With regard to thanks- 
giving or gratitude, the Latin is remarkably emphatical, actio 
gratias, or gratiarum, and in English denotes joyful thanks- 
giving to God for grace received, or, in other words, acting or 
returning the graces to God again, giving to God his own with 
usury. Here, indeed, all the motions of the mind towards God, 
under different circumstances, named faith, hope, love, &c. 
may be called graces. There is to me something exceedingly 
pleasant and delightful in this subject. I would express myself 
as plainly as I can. Grace is God's goodness, and love, flowing 
freely, and with infinite delight to his people. Grace, as per- 
sonally bestowed on the objects of divine love, one by one, as 
in their lost state under sin, is a bringing home to them some 
of the great things prepared for them. The Holy Spirit first 
gives them spiritual life, and then capacity to conceive of, and 
relish these good things; then they hunger after them and are 



412 CASES OF CONSCIENCE. 

solicitous lest they should come short of them. After that be- 
ginning, which is no other than regeneration, then every sup- 
port; supply, and encouragement, afforded to the believer, is 
grace, bestowed freely by the Spirit of grace: this is sanctifica- 
tion. Glory hereafter bestowed on the saints, will be grace in 
its full bloom and perfection. Moreover, the praises which 
saints here give to God for his unspeakable gifts, is grace in 
small rivulets returning to the ocean from whence they flowed; 
but the high-sounding praises of the triumphant church above, 
is, and will be, grace returning in broad rivers and swimming 
streams for ever. There will be a constant influx and reflux, 
there will be actio gratiarum, a returning of graces, in com- 
plete and delightful perfection. For as God bestows his boun- 
ties through Christ, with the greatest delight and joy, as God; 
so believers here, according to their measure, capacity, and ex- 
perience, return thanks for bounties in hand, and hope, in 
possession and in re version, with inexpressible joy, frankness, 
satisfaction, and delight: but in heaven, the pleasure and joy 
will exceed every thing of the kind here; as the heavens are 
higher than the earth, and as an elegant feast will exceed a 
scanty taste, or an imperfect report. There grace will run in 
a perpetual circulation. Delightful, transporting thought! 

Finally, charity is derived from chain's, grace, and denotes a 
generous, benevolent mind, true nobility, and real greatness, 
evidenced by readiness to relieve the needy freely, and with 
delight. So liberality, in 1 Cor. xvi. 3, is grace, according to 
the original; and grace, in 2 Cor. viii. 6, 7, signifies the libe- 
ral contributions of the churches to supply the wants of the 
needy. In 2 Cor. ix. 5, 6, we have the very spirit of a truly 
charitable man; he bestows cheerfully, readily, and bounti- 
fully. This still is the very nature of grace. 

Now I would just observe, That the salvation of God's peo- 
ple, from first to last, is of mere bounty, good pleasure, and 
rich grace: — that this grace bestowed upon poor, naked, de- 
filed, and deformed sinners, will render them exceeding rich, 
lovely, amiable, and graceful; — that having received this grace, 
they will be active for God, move towards him as their centre, 
and give him all the glory of their salvation, shouting grace ! 
grace unto it! — that all this grace is through Jesus Christ; — 
that every partaker of this grace loves Jesus Christ, and is 
sorry he cannot love him more; — that by grace Jehovah is 
pleased to give himself to his people; and having received this 
grace, the children of God give themselves to their Father. 



ANSWERS TO PRACTICAL QUESTIONS. 413 

Question XXYI. — What is faith ? How does it differ from hope, 
love, repentance, &c. ? 

Tnis query is two-fold. The former part requires a defini- 
tion of faith. Perhaps most readers think the answer to this 
so easy, that it is needless to spend time about it; however, I 
do not think so, but I am sure the subject is very important. 
Happy those who are acquainted most with it, and are able to 
give a good account of it. I find a good and infallible defini- 
tion of faith given thus, in Heb. xi. 1 : " Faith is the substance 
of things hoped for, the evidence of things not seen." 

This is a solid answer to the former part of the query. Here 
we may infer, that faith deals with, and regards things absent 
and at a distance, which we cannot now fully enjoy, nor see 
with the eyes of our bodies, nor yet but imperfectly with the 
eyes of our minds. Faith, then, is a persuasion of, and con- 
cerning absent things upon proper information and evidence; 
or thus, the faith by which the believer lives and is saved, is an 
effectual persuasion of absent things upon a divine testimony. 
For instance, faith is an affecting persuasion that there is a glo- 
rious, yet compassionate God, though never seen by an eye of 
flesh, — that he spake the word only, and the whole creation 
was formed, — that the Scripture is a true account of the most 
important things, given by God himself, — that man for sin is 
under the curse: — and that Jesus Christ is the Son of God, the 
alone Redeemer from the curse, and the way to eternal glory. 
Faith is a persuasion that it shall be as God hath promised, and 
that Jehovah is the fountain and centre of all felicity, bliss, and 
joy. To live by faith is to live upon the promises of a faith- 
ful God, being persuaded that he will take care of us, manage 
in the best manner for us here, and glorify us hereafter. 
Again, to live by faith, is to be persuaded that Jesus is the Lord 
oui righteousness, and so depend upon him wholly for salvation, 
living upon him, as the glorious mark aimed at in our whole 
conversation. Much more might be added, but I hasten to 

The second part of the query, which is, How does faith dif- 
fer from hope, love, repentance, &c? 

Faith is the persuasion, that what is revealed in Scripture 
is true, and that things mentioned and promised therein have 
a real existence. Hence it is the substance or foundation of 
things hoped for, and the evidence, or certainty of things not 
seen: — Love is a delight, satisfaction, rest, and pleasure in 
the things revealed, promised and behoved. — Hope is a craving, 
wishful desire and expectation of the things revealed, pro- 
mised, believed and loved. — Patience is a submissive, quiet 
waiting for God's time to bestow what he has graciously pro- 
mised, what the heart believes, and the soul loves. — Repentance 

35* 



414 CASES OF CONSCIENCE. 

is the change wrought in the mind, affections, and conduct,- 
bj the revelation of Gospel truths, and the belief of them. 

Question XXVII. — May hope, love, repentance, patience, &c. evi- 
dence that a person is regenerated, and in the way to glory, if he 
should be in more doubt of the truth of his faith, &c. ? 

Yes. For I cannot love that which I do not believe, nor 
hope for what I am not persuaded of. But this point should 
be handled with some care. We have glorious truths re- 
vealed in the gospel. One man hears them, and in a tradi- 
tionary way believes them, but is no way affected with them, 
nor much concerned about them, therefore regards them not. 
This man's faith is dead, or more plainly, he is a stranger to 
the faith that accompanies salvation. Another hears the 
same truths; feels in himself a strong persuasion of the re- 
ality and importance of them; he greatly loves the things re- 
vealed, upon the evidence he feels in himself of the truth of 
the report, though he sees them not. Thus he loves Jesus 
Christ, and eternal glory, nay, he loves the law, the Gospel, 
the worship of God, his ordinances, people, house and ways. 
Now every one that loves these, believes the truth of them. 
So my love to these things will at once evidence my faith, 
regeneration, &c. Again, if I hope for eternal life through 
Christ, I must believe that there is eternal life, and that it 
is obtained through Christ. I observed above, that repen- 
tance is wrought in the mind, affections and conduct, by the 
revelation, report and belief of Gospel truths. Divine re- 
velation comes with power and authority, and works upon the 
mind; or rather, the Holy Spirit enlightens and affects the 
mind by, and according to, the word. Upon this new and 
affecting light, this new and strong evidence, there is an in- 
ward change. Salvation is now a weighty point, which be- 
fore was little minded. Jesus is now the chief among ten 
thousand, though before there appeared in him no desirable 
comeliness. When this living light is experienced, the Bi- 
ble is the chief book, though so much neglected and slighted 
in time past. Heaven is earnestly longed for, but hell dreaded. 
Holiness is now rather wished for than experienced, sin be- 
ing felt and hated, though before much delighted in. This 
inward alteration has a strong influence on the affections, 
which will also appear in the life and conduct. In short, old 
things are passed away, and all things are become new. Not- 
withstanding this change, the light will increase under the 
gracious influence of the Holy Spirit; then it will disco- 
ver more sin still remaining, which causeth godly sorrow; 
this is commonly called repentance, though in reality repen- 



ANSWERS TO PRACTICAL QUESTIONS. 415 

tance takes in all the inward changes of the mind, and the 
reformation of manners; or perhaps more properly, the change 
in life and conduct is the fruit and evidence of true repen- 
tance. Now if I find this inward change, I may humbly con- 
clude that I am regenerated, justified, called effectually, &c. 

After all, a doubting believer may object to this purpose: 
" I believe all the above truths and particulars, yet question 
often whether mine is the faith of God's elect. The devils 
and unconverted believe, and I fear my faith is no bet- 
ter." True, devils and unconverted persons do believe; but 
they do not love the truths which they believe. Love and af- 
fection to the truth believed, is a better evidence of true grace 
than strong confidence. A person may be very confident, yet 
the fruit of his faith be very sour. Where the fruit is good the 
tree cannot be bad. I conclude on the whole, that love, hope, 
repentance, patience, humility, resignation, obedience, &c. are 
certain effects and evidences of true faith; and that it is better 
to judge of our state by those than by faith. Yet by all means 
let it be noted, that I reckon no faith to be true, but that which 
depends upon Christ, and the free promise, and lays the crea- 
ture low and wounded in the dust. This faith, and this alone, 
will work by love, and will affect the heart so that the com- 
mand of God will be embraced. It was this faith that de- 
termined Moses to choose affliction and reproach with the 
people of God rather than the enjoyment of sin. This faith 
made the primitive Christians to glory in tribulation. 

Some ingenious writers choose to look upon faith as the 
root and principle; and upon hope, love, &c. only as hope 
diversified, or taking different roads, or actuating the several 
natural affections according to the good pleasure of the Holy 
Spirit, and the different circumstances of the soul. I do not 
blame these thoughts, but perhaps they are too abstracted 
and metaphysical for common readers, who yet may be savoury 
good Christians, lie that would enjoy the comfort and sa- 
tisfaction that is to be found in believing, let him think much 
of an unseen Jesus. Let him pray for the gracious teaching 
of the Holy Spirit. All men are fallible; imperfections abound 
here. Yet the Lord is pleased often to favour his people 
with evidences of their interest in Christ. 

Question XXVIII. — Whal is the real difference between true faith 
and mere presumption? 

TrrE query implies, that faith and presumption resemble 
each other in some things; though in other things (hey widely 
differ. On both these accounts we are apt to run into mis- 
takes. Therefore, in order to distinguish in this important 



416 CASES or CONSCIENCE. 

point, I would attempt, first, to show wherein there seems to 
be some resemblance, viz. 

Faith renders a person bold, courageous, and resolute. This 
we see very evident in Stephen, the apostles, the whole mul- 
titude of martyrs and confessors, and all believers more or less 
to this day: for what is a Christian without some courage? 
How can he else encounter so many enemies, and face so many 
oppositions in the way to glory? A disciple of Christ must 
be of an heroic disposition. So presumption renders a person 
bold and headstrong. This is awfully evident in Korah, Da- 
than, and Abiram, with their company. Notwithstanding they 
were warned so seriously and solemnly by Moses, yet they 
took their censers, and presumed to stand with boldness be- 
fore the Lord. They heard all that Moses said, yet they did 
not seem in the least to be affected, till the earth opened and 
swallowed them all up. It is to be feared this is the case 
with many to this day, till they sink down to the horrible pit. 

Faith yields the believer a considerable degree of content- 
ment and satisfaction. By faith Paul was brought to be con- 
tent in all conditions, and in the same way many others were 
enabled to be content with their allotment here. Presumption 
also gives much satisfaction for the present; as it induces the 
man to be a lover of sinful pleasure more than he is a lover 
of God, of Jesus Christ, &c. 

Faith excites one to despise all oppositions, and give some 
degree of strength against all obstacles. Herein the believer 
follows Christ, who despised the shame, and endured all the 
contradictions of sinners. "None of those things move me," 
saith the apostle. Presumption resembles faith in this, for it 
fills a person with pride, so that he despises all in his way. 
There were many of this sort in the days of the apostles, who 
were presumptuous, self-willed, not afraid to speak evil of 
dignities; but fierce, and despisers of those that were good. 
This is generally the case with a presumptuous person. 

Faith renders one active and enterprising. It worketh by 
love, so that the believer is neither barren nor unfruitful in 
his belief and knowledge. Presumption likewise renders one 
daringly bold and enterprising. The presumption of those in 
Acts xix. 13, 14, was amazing. They attempted to cast out 
devils in the name of Jesus, though they were under the do- 
minion of sin and Satan themselves. 

Faith enables and encourages one to expect very great things 
indeed; for it is the evidence of things hoped for. Presump- 
tion here also is the ape of faith, so that the person says, "I 
shall have peace, though I walk in the imagination of my own 
heart." The presumptuous generally expect great success 
hcre ; and heaven hereafter. 



ANSWERS TO PRACTICAL QUESTIONS. 417 

Many particulars more might be added this way; but to 
avoid tediousness, I proceed to consider wherein they evidently 
disagree. 

They differ in their author and origin. Faith is the gift 
of God, comes from above, and is wrought in the soul by the 
Holy Spirit. But presumption is the brat of Satan, begotten 
on a corrupt heart, let the appearance in the world be what 
it will. 

They differ in their nature and definition. Faith is a be- 
lief of the word of God universally, and consistently, according 
to the degree of light received, and the evidence felt and ob- 
served; the promise, precept, and threatening: but presump- 
tion is a partial, inconsistent, and unseasonable belief of the 
Scripture. This will appear if we consider how 

They differ in their fruits and effects; which perhaps is the 
surest way to distinguish them, and so separate precious faith 
from vile presumption. Let these particulars be weighed. 

I. Faith excites one to love and regard the whole Scripture, 
as it is the word of God, though some parts of it speak against 
the believer's strongest corruption. The good man loves that 
law which condemns every sin. It is possible that a believer 
may find sad inclination to covetousness, but he loves the word 
that says, "Thou shalt not covet." The holy commandment 
shows that sin is exceeding sinful; yet he says, the law is 
holy, just and good, though no good thing dwell in my flesh. 
Faith compares one part of the word with another, and upon 
this universal and consistent belief, he proceeds so boldly 
and courageously as above noted; this yields him contentment 
in trouble. Presumption disposes a person also to love the 
word, but the person's love is to those portions of Scripture 
that he imagines to give most liberty to his most beloved and 
reigning sin. Jehu was resolved to go to the throne through 
all opposition, and upon every victory and fresh slaughter 
was ready to shout forth and say, "This is the word of the 
Lord." Presumption drives on unadvisedly to his own ruin, 
like Israel, who presumed to go up against Amalek. They 
built upon a former promise, Numbers xiv. 40, but they dis- 
obeyed the command, which was not to go at that time, verses 
41, 42, 43. Presumption makes the promise and the precept 
generally to clash, but faith shows how harmoniously they 
agree, and so defend each other. 

II. Faith purifies the heart, mortifies sin, so that if a Christ ia n 
is confident, he will be humble; if he is holy, he will bewail his 
remaining corruption. If he despises opposition, he thinks 
others much better than himself; if he is enterprising and 
active, he is on his guard against sin; if he hopes for great 



418 CASES OP CONSCIENCE. 

things, it is in God's revealed way, and according to his pro- 
mise. But presumption makes the man more filthy, and adds 
more strength to his corruption; yet the person will be more 
heady, high-minded, proud, and self-conceited. He seldom 
bewails his sin from the heart, nor does he choose to think 
others better than himself; he makes light of sin, if he can 
but have his own way; he depends more upon his own pro- 
mises than upon God's. See a full account of persons under 
the influence of presumption, in 2 Pet. ii. from verse 10, to 
the end of the chapter. 

III. By faith a believer is enabled to put his whole trust in, 
and dependence on the Lord Jesus Christ, according to the 
promise of God: yet the same faith excites to all diligence in 
every part of divine worship, private and public, according to 
the Scripture, and to embrace all the means revealed and ap- 
pointed for spiritual growth; that the Gospel may be adorned, 
and God glorified. Faith perceives that fervent praying and 
circumspect watching are not only consistent, but must go 
together. It rests in, and lives upon,. Christ, yet teaches the 
necessity of, and in some measure the way to deny ungodli- 
ness and worldly lusts, and to live soberly, righteously, and 
godly in this present evil world. Alas! I fear many specious 
professors have not faith: they do not seem to know how to 
live upon Christ, nor to his glory and praise. Presumption 
pretends to trust much upon Christ, but it is sure to turn the 
grace of Cod into lasciviousness one way or other. It makes 
persons negligent in the discharge of duty. Some seldom 
or never pray, yet say they believe in Christ, though they 
neglect Gospel ordinances; they do not care whether they 
read or hear much about real and practical religion. Many talk 
much of promises, yet are evidently under the dominion of sin. 

IV. Faith makes a person more quick-sighted; the under- 
standing being enlightened, and the Holy Spirit being the 
teacher; yet the man that lives by faith, will observe the 
word of exhortation, will receive reproof and instruction. 
His conscience being tender, he will be convinced of his error 
and mistake, then will reform. "Reprove him, and he will be 
wiser." Faith will bear patiently keen rebukes, Micah vii. 
9; but the presumptuous man is wiser in his own conceit 
than others. It is generally impossible to convince him of 
error: he is so blind, so bigoted, and so resolute, he cares not 
who is offended, stumbled, hardened, or grieved. 

V. Faith renders the saint sensible of his own infirmities, so 
that he is humble in himself, on account of his manifold weak- 
nesses: he feelingly bewails them before God and men; yet 
still he is resolved to trust in the Lord, and endeavour to keep 



ANSWERS TO PRACTICAL QUESTIONS. 419 

on in his way, through all inward and outward discourage- 
ments. Presumption so hardens, that a person gradually 
becomes like one past all feeling; and in this woful state he 
will neither lament his case nor be humbled before God or 
man, but will proceed to his own ruin. 

In many other particulars, faith and presumption differ; yet 
in others they seem to be so near akin, that we should be 
earnest in prayer for a discerning spirit, and very careful to 
try ourselves by the word of God, that we may clearly and 
comfortably distinguish the great difference. As a good tree 
brings forth good fruit, so faith, being from heaven, produces 
heavenly fruit. What is said of the wisdom from above, and 
that which is not from above, in James iii. 13, &c. is true re- 
garding faith and presumption. There are many presumptu- 
ous persons who are entirely destitute of, and strangers to, 
true faith; who are altogether unacquainted with unfeigned 
repentance, the transforming influence of the Holy Spirit, and 
the consolation of the children of God: yet perhaps there is 
not a godly person in the world who is entirely free from pre- 
sumption. The weak in faith often fear they have no faith, 
but all presumption; yet that is their infirmity. We should 
endeavour to judge more skilfully and discern more judicious- 
ly. If I be convinced of much presumption still remaining, 
I should lament and bewail it, but not conclude that I am quite 
destitute of faith, though I find but a small degree. I should 
rather pray for more faith, then presumption will have less 
room. If I be strong in faith, rejoicing in hope of the glory 
of God, yet I may be guilty of much presumption. The note 
in Psalm xix. 12, 13, should be well weighed by every one 
that desires to enjoy much comfort in his soul here, and glory 
hereafter. 

Question XXIX.— Is it possible for that person to be a true believer, 
who does entirely neglect closet or private prayer .' 
It is a common maxim, that God has no still-born children. 
I suppose the design of the maxim is this; that as children in 
a natural way, who are not born dead, or dying, generally 
cry; so as soon as a child of God is born again, or regene- 
rated, he cries; or it may be said of him, as of Saul, soon after 
his regeneration, "Behold he prayeth." Prayer is a child s cry- 
ing, speaking, and complaining to his Father. Is it possible 
fo? a child to be nursed up with his father and mother and 
yet never speak to cither of them, or ask any thing ot them, 
except it be now and then in company? Surely it cannot be: 
I believe no instance can be produced. So, as the spirit ot 
prayer is promised, and given in some degree, to every ckild 



420 CASES OF CONSCIENCE. 

of God, for every one that is godly will pray, Psa m xxxii. 
'6, — I conclude that the person who entirely neglects private 
prayer, can produce no evidence that he is a child of God; 
when we have so many exhortations and encouragements to 
pray, and have so many evidences that it was the common 
practice of both Old and New Testament saints, and as I be- 
lieve no good man will attempt to disprove the point, I think 
it needless to spend much time to prove it. I suppose that 
those who are no friends to private prayer, are no great ad- 
mirers of social prayer, and consequently not much acquainted 
with that valuable piece of the spiritual armour, all prayer. 
If it be queried, how often a person should pray in private? 
I will briefly give my opinion. If a person does not retire 
somewhere to pray, once or twice, at least, every day, I think 
he is very barren in his soul; he does not seem to have a good 
taste for spiritual things, nor is he fond of following the 
footsteps of the flock of Christ. He does not appear to be 
very desirous of converse with God, to wrestle in prayer, 
pleading his own want, and the divine promises through Christ 
Those who are willing to excuse themselves, will say, that 
they pray in their heart, and by ejaculations converse with 
God. I believe good men pray much this way; therefore 
this way of praying should be continued; but if this were all, 
where would be the propriety and necessity of that command, 
" enter into thy closet, and shut thy door?" Why should our 
blessed Lord so often retire to a secret place to pray? Not 
enlarging any further, I answer the query in the negative, be- 
lieving certainly that the person who entirely neglects private 
prayer is in the broad way. 

Question XXX. — Which is the best way to cure lukewarmness and 
trifling indifference in closet prayer? 

Trifling indifference in private prayer is very daunting; 
and it has tempted many to neglect it to a lamentable degree. 
But surely negligence will by no means mend the matter. 
The best place for a person to judge of his real state in reli- 
gion, is generally in secret, when the eye of God chiefly ob- 
serves. Now when a good man endeavours to consider his 
frame and circumstances in prayer, yet finds lukewarmness, 
deadness, and formality prevailing, so that he has little heart 
to engage in the important work, and has but few words, and 
those very lifeless, he knows not what to do, nor what course 
to take. To a person in this uncomfortable situation, I would 
humbly propose the following particulars, praying for the di- 
vine blessing. 

I. Entering into his closet, or any retired place, in the house 



ANSWERS TO PRACTICAL QUESTIONS. 421 

or out, by night or by day, let him commune with bis own 
heart to this purport: "Now I am retiring, as it were, out 
of the world; I am going to kneel down before, and in the 
presence of, the great Jehovah; in whose awful presence, 
holy angels veil their faces; a God glorious in holiness; there- 
fore with what reverence and godly fear should I approach 
this throne! a God full of grace, ready to hear, pity, and 
pardon, through Jesus Christ; therefore with what confidence 
and humble boldness should I address him!" With his pure 
eye he beholds the hypocrite, and hates his prayer; but he 
hears the very groanings of the weak in faith: he knows all 
his wants and all his infirmities; he regards the prayer of the 
destitute, and grants the desire of the helpless; a contrite 
spirit he will not despise, but will be near to him that trem- 
bles at his word. Having weighed these things, we should, 

II. Consider the chief springs of lukewarmness in prayer. 
If love to sinful objects, or even to the perishing things of this 
world engages and carries away the whole heart and affec- 
tions, so that divine promises or threatenings are seldom 
thought of, the heart very little impressed with a sense of 
divine love or fear of wrath : vital religion is neither delighted 
in nor relished. Alas! what a deplorable state the poor soul 
must then be in! what a stranger to true consolation! No 
wonder private prayer is dead and lifeless. The person 
should fall down before God, confess his sin, arid bewail his 
case. If a believer falls gradually into a wretched state of for- 
mality in prayer, then let him consider from whence, and how 
he has fallen; let him pray for repentance, and entreat that 
he may be revived. If a lifeless frame proceeds from igno- 
rance and darkness, then we should carefully read and hear 
the word of God, and give the more earnest heed unto it. 
The Psalmist was often quickened by the word. We are 
great losers by an indolent temper and disposition. 

III. Be sure to consider from whence life, light, and warmth 
in prayer are to be expected. The Holy Ghost is the pro- 
mised Spirit of grace and supplication. He helps the infirmities 
of poor saints. He brings to remembrance the fulness and suit- 
ableness of Christ; he explains and applies promises; he en- 
courages the weak to be strong in the grace that is in Christ 
Jesus; he enables the person to see what a poor creature he 
is, what he wants, and what his errand to the throne of grace; 
so life, light, and strength are communicated; then private 
prayer is delighted in, and not easily neglected. I do not think 
any one can be lively and savoury in his private addresses, 
but he must either experience the kind and sweet assistance of 
the Spirit of prayer; or else, feeling his want, he importunate- 

36 



422 . CASES OF CONSCIENCE. 

Iy entreats and craves the help and direction he longs for. I 
am persuaded no man prays aright, but he is excited to look 
to the love, person, sufferings, righteousness, and faithfulness 
of our great Redeemer: the blessed Intercessor, who has much 
incense to ojffer up with the weak breathings, and imperfect 
prayers of all the saints. We must have faith in prayer, deal- 
ing with Christ, and pleading promises, else we shall be formal. 

IV. Predestination is very conducive to liveliness in prayer. 
We should meditate on our present state, what our privileges, 
what our mercies, what our infirmities, temptations, and trials, 
what the promises and threatenings, what and who our ene- 
mies, &c. When the mind runs, wanders, and rambles from 
morning to evening, upon the world, with the intoxicating lusts 
thereof, thinking little or none at all of Divine Providence, 
the cause and glory of God, growth or declension in grace, our 
comfort here, and great salvation hereafter; we must, in such 
a case, be shamefully trifling and formal in prayer. And if 
we be not wounded for, and cured of this disease, we shall be 
apt to leave off prayer, entirely, in a little time. 

V. Religious and experimental conversation, will greatly help 
in private prayer. As iron sharpeneth iron, so a believer the 
face and heart of his brother. When our conversation is 
worldly, carnal, and void of religion, it is no wonder if we be 
quite disconcerted for private converse with God, who heareth 
not sinners. Our devotion will of course be insipid, sleepy, 
and loathsome; we may expect and fear that God will say, I 
will spew thee and thy prayer out of my mouth. We are com- 
manded to exhort one another daily. 

VI. It might be of great service to consider the loss sus- 
tained by lukewarmness in prayer, and the very desirable gain 
by warm and lively devotion : while we take a brief survey of 
the gain by the one, it is not very difficult to guess at the loss 
by the other. When life and light are experienced in the closet, 
and the soul draws nigh to God, his only and rich portion, his 
exceeding joy and great reward. There is freedom and bold- 
ness of access to the throne of grace. The soul is fed with 
sweet and heavenly consolation; there the love of God is 
shed abroad in the heart; the believer is sealed to the day of 
redemption. Moses was retired when he had his Pisgah 
view. Jacob was alone when he pleaded and wrestled, obtained 
strength and prevailed. Hannah's prayer was private, when 
she was comforted, and her countenance was no more sad. 
Daniel was in private prayer, when he was favoured with great 
revelations. In prayer, (almost, if not quite, private,) Jesus 
Christ was transfigured. In private prayer Cornelius was di- 
rected to send for Peter to preach the Gospel, that the door 



ANSWERS TO PRACTICAL QUESTIONS. 423 

of salvation might be opened to the Gentiles. Peter also was 
at private prayer when he was directed or persuaded to go with 
the messengers sent by the centurion, nothing doubting. Paul 
seems to have been wrestling with God in secret, when that 
good word came unto him, "My grace is sufficient for thee/' 
While the believer's soul is poured forth in prayer, his faith 
is strengthened, and he obtains fresh vigour to run his race 
honourably through the wilderness. In secret, the lively Chris- 
tian reveals his concerns to his Father, tells him what treat- 
ment he meets with in the world: he thanks him most heartily 
for all that is done for him, for all that he has in hand, and 
much more in hope, and often says, Thus it pleased thee, O 
Father. The dead and lifeless in prayer is a stranger to all, 
or most of these things, and many more. 

VII. Some will be ready to say, "Alas! I am so pestered with 
vain and impertinent thoughts in private prayer, I am ashamed 
and afraid to enter into my closet: and when I come out, I am 
rather loaded with guilt. I am often tempted to give over pri- 
vate prayer on that very account." True, such a frame is 
much to be lamented. If these thoughts flow naturally from a 
heart swallowed up and lost in cares and pleasures of this 
world, then they are very sinful. The particulars already 
noted may, and ought to be, seriously considered. But our 
thoughts in prayer may run upon those things our very souls 
hate, and things we seldom or never think of at other times, and 
so cause us much grief. A great part of this may be caused 
by Satan, and proceed from the law yet in our members. 
This may be, and often is, where much life in prayer is ex- 
perienced, though more still is longed for. These things 
should, by no means, hinder private prayer; but should often 
remind us of that needful advice, watch and pray." 

Question XXXI. — What is the difference betwixt the real spirit and 
the mere gift of prayer ? 

The Spirit of prayer is a very valuable and precious gift, 
but it is common among divines, and other Christians to make 
a distinction between the spirit and the gift of prayer. That 
distinction is the sum and substance of the query. Therefore, 
by the gift of prayer is generally understood, "Freedom and 
fluency, or a flow of words, properly, pertinently, agreeably, 
and affectionately expressed in prayer." By the Spirit of 
prayer, is meant, "An agreeable temper and disposition of 
mind towards God in prayer." The Spirit maybe considered, 
either as meaning the Holy Ghost assisting and helping our 
infirmities, enlightening our mind, bringing promises to our re- 
membrance, suiting our cases, strengthening and emboldening 



424 CASES OP CONSCIENCE. 

our faith in Christ; and thus, in some measure, dictating the 
very words of prayer : or else as designing more properly our 
own spirit engaged in prayer, under the gracious influence of 
the Spirit of God. Now this spirit of prayer in the believer 
is the very breathing of the new creature, or new nature, which 
is no other than a new disposition wrought in the soul. In 
order to explain the point a little further, we may observe the 
properties and operations of this Spirit, where it is, before 
prayer, in prayer, and after it. 

Before prayer, the Spirit will excite the person to think, 
and while he is thinking he is enlightened to see what a poor 
helpless creature he is, and so pressed to pray for relief, lest 
he should perish; he is led, while thus meditating, to see the 
fulness of Christ, and his suitableness. He looks on him whom 
he has pierced. He considers promises as made by a faithful 
and almighty God; he thinks how others have been answered, 
and though he is convinced of his utter unworthiness, yet he 
is resolved, in a kind of heroic, though humble boldness, to 
pour out his soul before God. Then, 

In prayer, this spirit is neither idle nor inactive; but will 
excite us to eye God more than man, to look over former medi- 
tations afresh, so that we feel our wants and plead the pro- 
mises; this spirit draws out the affections towards God, through 
Jesus Christ, towards the glorious inheritance above and the 
endless felicity of the people of God; so that the very soul is 
poured out afresh, as it were, before God, loving, hoping, and 
apprehending great things, admiring the glory, grace, and good- 
ness of God, what he has promised to, and provided for, a 
worm so vile as he finds and feels himself to be. Under this 
very desirable assistance of the Spirit in prayer, there is gene- 
rally a wonderful freeness and pertinency of expression, the 
words proceed with ease, but are very weighty, savoury, and 
importunate, evidencing the intenseness of the mind, the 
warmth of the heart, and the simplicity of the soul. But there 
are times and seasons when a believer may be under the influ- 
ence of the good Spirit, and yet much straitened in thoughts 
and words. The person may be under such deep convictions 
of sin, under darkness and fear, that he knows not what to do, 
his ignorance such that he knows not what to say, yet the 
Spirit assists him to groan out his complaints before God. 
Such prayers as these are generally heard, and graciously an- 
swered, though we may fear they are hateful before God. 

After prayer, this Spirit will excite to watch and make ob- 
servations to wait for answers to the petitions made; if the 
vision tarry, the Spirit says wait for it. The person will be 
enabled to wait in the way of duty as he has made his suppli- 



ANSWERS TO PRACTICAL QUESTIONS. 425 

cation according to the will of God. And while lie waits, a 
desirable agreement and harmony may be observed betwixt 
his heart and tongue, his word and works, his lip and life, 
his prayer and practice. If he has had desirable freedom in 
prayer, he will be on his watch lest a snare and a fall should 
be at hand, lest pride should rise, and Satan get the advan- 
tage, and so he be taken by the fowler, and a sad cloud soon fol- 
low the bright gleam. Jonah's gourd was soon up, and soon 
down. After a dark and lifeless opportunity in prayer, the 
Spirit will set the believer to examine into the cause, to spy 
out lurking sins, to be more watchful, and continue in prayer, 
notwithstanding this discouragement. The believer often 
learns many useful lessons from dry and mortifying seasons. 
Under the influence of the Spirit, the man will be humble. 

Now let us a little consider the gift of prayer as separate 
from the Spirit. This is no more than a natural capacity, pro- 
ceeding from quick natural parts, strong memory, and fluency 
of utterance, and these often much assisted by acquirements; 
such as a religious education and advantages, much reading 
and hearing, extensive acquaintance with men and things. 
Some of these persons may study beforehand how to place and 
pronounce their words, how to express themselves so as to 
come up to, or exceed others, more than what they want, and 
should chiefly aim at in prayer. Others who are full of words 
give themselves little concern to think beforehand; when they 
are engaged in prayer, they generally run over the same words 
and phrases, for the most part, in a lifeless and insipid manner. 
But that threadbare form of words and set of phrases hardly 
deserve to be termed the gift of prayer. Those who are for 
cultivating the gift of prayer merely, may also have their 
thoughts employed before, in, and after prayer, yet they have 
no eye to the glory of God, the intercession of Christ, the in- 
fluence of the Holy Ghost, mortifying sin, cleansing and pu- 
rifying the soul, the increase of faith, and growth in grace; 
all which are eyed by those assisted by, and endued with, 
the Spirit of prayer. 

From these hints, it is easy to observe, — That the Spirit of 
prayer is a precious gift bestowed, in different degrees, on all 
the children of God, and on them only. That every one en- 
dued with the Spirit has also some degree of the gift of prayer. 
That there may be large gifts in prayer, yet without the in- 
wrought influence of the Spirit. That the Spirit of prayer is 
a Spirit of faith and holiness. Though a person may be reck- 
oned a gifted man, yet if his heart and tongue clash, if his works 
contradict his words, so that his lip and life disagree, his prayer 
and practice jar, it may be concluded that his prayer is littlo 

36* 



426 GASES OE CONSCIENCE. 

better than " great swelling words of vanity." That those who 
are endued with the Spirit, may be too negligent about the 
gift of prayer. We should study to cultivate an agreeable and 
useful gift. A door of utterance in prayer is very necessary 
as well as in preaching. But we should beware lest we 
quench the Spirit. 

A FEW FREE THOUGHTS ON THE CHARACTER 
AND HAPPINESS OF THE HAPPY MAN. 

The happy man was once miserable, and in all respects 
like to others, divested of God's love and image, degenerated 
and become earthly, sensual, and devilish; without strength, 
and entirely helpless, having no will or power to return to God 
or seek happiness in him; but through most free and rich 
grace, he was in a time and manner most pleasing to him, 
who is rich in mercy, and worketh all things after the counsel 
of his own will, convinced by the divine Spirit of his wretched- 
ness and sinfulness by nature and practice, and feels what 
an evil and bitter thing it is to depart from God; so that now 
he feared the consequence of his sad prevarication, being a 
constant expectant, that the taper of life will soon dwindle 
into oblivion, and he shall then feel the fiery indignation and 
vindictive wrath of an inexorable God, a consuming fire: but 
this valley of Achor becomes a door of hope; and, as misera- 
ble and helpless, he becomes the object of divine mercy and 
succour. He is now drawn by the Father to the Son; seeing 
the inability of the law, and by faith, wrought in him, appre- 
hending the sufficiency of the anointed Lord Jesus, as able, 
mighty, and willing to save him, even to the uttermost; he 
is now turned to the strong hold as a prisoner of hope, and 
fled for refuge to lay hold on the hope set before him; the 
offices and sweet characters of Christ conveyed inexpressible 
joy and comfort to him, and were as ointment poured forth; 
he saw him just such a Saviour as he wanted in every respect, 
and accepted him on Gospel terms, as a prince, as well as a 
Saviour; for wisdom and sanctification, as well as righteous- 
ness and redemption; and soon the joyous moment came, when 
he was enabled to call him, my Lord, by the Holy Ghost; "my 
beloved is mine, and I am his:" with a holy becoming bold- 
ness, the soul claims relation to Christ, and with a holy 
triumph proclaimed it: mine according to the tenor of the 
Gospel-covenant, and effectual soul-satisfying application, 
given to, and bestowed on, me, to be all that to me, that my 
soul wanted, a complete and whole Saviour. His soul doth 
now magnify the Lord, and his spirit rejoices in God his Sa- 



CHARACTER OF THE HAPPY MAN. 427 

viour; he hath now received beauty for ashes, joy for mourn- 
ing, and the garment of praise for the spirit of heaviness; his 
is the blessedness of that man, unto whom the Lord imputeth 
not sin; being justified by faith, he has peace with God 
through Jesus Christ his Lord; feeling the soul-enriching 
union with Christ, knowing that he is in him by the Spirit 
that he hath given him, there is, therefore, now no condem- 
nation to him. Because he is a son, God hath sent forth the 
Spirit of his Son into his heart, crying, "Abba, Father;" 
God saith to him, " Thou art my beloved Son, in whom I 
am well pleased. — Son, all I have is thine." For being 
made a child, he is become an heir of God and joint heir 
with Christ. He feels that he is passed from death unto 
life; that though once afar off, he is now -made nigh by the 
blood of Christ; no longer a stranger or foreigner, but a 
fellow-citizen with the saints, and of the household of God. 
His soul, at the discovery of this rich and free grace, stands 
astonished, lost in wonder and admiration, crying, Why me, 
Lord! what am I or my father's house, that thou hast brought 
me hitherto? Oh! the depth and unsearchable riches of the 
wisdom and love of God ! Being born of God, he now bears 
the image of his Father; born from heaven, he is now travelling 
thither; delivered from the power of darkness, and translated 
into the kingdom of God's dear Son, he becomes a willing sub- 
ject of the prince of peace; worships God in the Spirit, works 
out of himself, and rejoices in Christ Jesus, and has no confi 
d mcc in the ilcsh. He is a new creature; old things are passed 
away, and all things are become new: his understanding is il- 
luminated, and he is light in the Lord, and walks as a child of 
light; his will is renewed, for to will is present with him; his 
affections arc changed, for he delights in the law of God after 
the inner man; and with the mind serves the law of God, 
walking not after the flesh, but after the Spirit; savouring the 
things that are of God; sowing to the Spirit; having his fruit un- 
to holiness, walking in all the ordinances of the Lord blameless, 
educated in the school of obedience unto life, in consequence 
of his being made a partaker of the divine nature, and renewed 
in the spirit of his mind. In short, he is inwardly and out- 
wardly changed: having quitted with the prodigal the drudgery 
of the citizen of the country, and conic to his Father's house; 
delivered out of Egypt as Israel, he is led to (he holy moun- 
tain to receive the law written on the fleshly table of his hearl ; 
" for the law of the Spirit of life in Christ Jesus hath made him 
free from the lawof sin and death:" his trade is religion orprac- 
tioal godliness, being diligent in the work of Grod, unto which 
he is created anew, watching unto prayer and sclf-dcuial, going 
about doing good, visiting the sick, the fatherless, and the 



428 OASES OF CONSCIENCE. 

widow, directing (by precept or precedent) all to the knowledge 
and love of God. He walks in the valley of self-abasement, 
humiliation, and godly sincerity, in the plain garment of sim- 
plicity and lowliness; but has a richer suit to appear in court, 
called "the best robe, the wedding garment, and white linen, 
or righteousness of Christ." I cannot help looking back on 
what he once was; by nature he was, in his blood, loathsome, 
defiled, and unclean; but there is a beauty and perfect comeli- 
ness put on him; he is stripped of his filthy garments, and is 
fair with the beauty he has received out of Christ's wardrobe; 
he shines in the beams of Christ's righteousness; it is indeed 
sometimes hid' from him, and he has only the humbling sight 
and sense of his deformity; but is never more fair than when he 
judges himself to be most deformed; indeed the higher he is, 
the lower; the richer, the poorer; the fuller, the emptier; the 
stronger, the weaker; strange paradoxes! union and communion 
with Christ, in his life, which is said to be hid with Christ in 
God: his graces and spiritual life are continued as beams by the 
constant emission of light and heat from the sun; and the stream 
of his holy joys and comforts is perpetuated by the constant 
flowing of the fountain. Blot the bright promulger of light 
and heat out of the firmament, and the bright stars are at once 
in the blackness of darkness; so take away Christ, or sepa- 
rate the soul from him, and all its graces, life and comfort are 
no more; the happy man says of Christ, all my springs are in 
thee; from thy merits and Spirit flow my redemption, justifica- 
tion, sanctification, peace, joy in the Holy Ghost, and blessed- 
ness in the world to come. He has a Benjamin's portion, a 
plentiful inheritance in Christ, the mercy of mercies, in whom, 
as an inexhaustible fountain all necessary mercies are treasured, 
and with whom they shall be conferred. Christ, his Rose of 
Sharon, never withers; nothing unlovely is found in Christ; he 
is a sea of sweetness without one drop of gall; all is wholly 
and altogether lovely, and his incomparable excellencies are 
pure and unmixed; new wonders are, and will be eternally 
rising out of him. He is a deep which no line of any created 
understanding, angelical or human, can fathom. The happy 
man, who possesses him, and has property in him, may well 
say with Esau, "I have enough." A happiness, indeed, com- 
mensurate to the unlimited capacities, and suitable to the exi- 
gencies and desires of his large high-born soul. And in order 
to hold fast that whereuntohe hath attained, and increase with 
all the increase of God, he walks closely with God, panting after 
growing communion with, and conformity to him; and in every 
duty, use of ordinances, and acts of lively obedience to God in 
Christ, he hath special irradiations of divine life, light and love; 
and the more constant his acting is toward Christ, the more 



CHARACTER OF THE HAPPY MAN. 429 

continued is his actual enjoyment of special communion with 
Christ; he finds that obedience is the very place where mani- 
festive love delights to display its glories, and, "by keeping 
Christ's commandments, he abides in his love;" it is his constant 
prayer, (not satisfied with favour, though full with the blessing 
of the Lord,) all ye sovereign winds of the Spirit of God, 
breathe upon the garden of my soul, that the sweet odours of 
these thy plants may both be increased, and may also be dis- 
persed afar, and carried into the nostrils of my well-beloved; 
that while the King sitteth at his table my spikenard may send 
forth a sweet smell. 

If he is rich, (though it is very rare that riches and this hap- 
piness are together,) he is faithful in the mammon of unright- 
eousness, not trusting to such uncertainties, trading with his 
Lord's talent, as a steward that must give a good account, laying 
up in store for himself a good foundation against the time to 
come: if he is poor, (perhaps like Lazarus,) as to temporals, 
yet he has a large freehold estate in Christian contentment, so 
that having nothing, he possesses all things: he knows how to 
be abased, and how to abound, and glories that he, through 
perfect weakness, can do all things through Christ which 
strengtheneth him; he is wafted by Hermon's spicy gales, and 
enjoys the sweet balmy air, with Arabia's perfumes, expands 
aloft and drinks the floating joys ever springing, finding within 
himself a well of water springing up into everlasting life, issuing 
and flowing from the throne, and from thence watering the city 
of God; he is filled with joy and peace in believing, and abounds 
in hope through the power of the Holy Ghost, partaking of those 
joys that a stranger to God intermeddles not with; and bids 
them all taste, that they may see how gracious his Lord is, 
saying, Come and welcome to the vital feast, and feel and know 
with me that God is yours. He simply believes God, (because 
he hath said it,) and considers what he says in order to speak 
after him, hope and expect from him, and obey perfectly. 

He lives much at home, though in the exercise of his god- 
like graces he most affectionately helps, assists, and for- 
wards others in the way to heaven; knowing that he who 
hath God at home, that is in his own soul, hath all riches, 
all perfections. As he loves God, in consequence of his love 
first to him, so he loves his children who with himself are 
begotten of God also; the law of love is preserved inviolably 
in his heart, and ever appears legible in his life, and lie knows 
he has passed from death unto life, because he loves the bre- 
thren; he is drawn to love most whore God does; Cod's jewels 
and peculiar treasure arc his, having all his delight with David, 
in the saints, and excellent of the earth. As he is born of 
incorruptible seed, so is he sustained by spiritual food, and 



430 CASES OP CONSCIENCE. 

has meat to eat which the world knows nothing of; his drink 
is the sincere milk of the word, and wine of the kingdom. 
He sleeps in the lofty chamber of divine tranquillity, on a green 
bed of perfect love; his pillow is made of promises, and round 
about and underneath him are the everlasting arms : he break- 
fasts every morning on spiritual prayer, and sups every night 
on the same, having access by faith into that grace wherein 
he stands, and rejoicing in hope of the glory of God. He 
was a paradox to himself, but now he sees how it is; as to 
the world they know him not; his happiness lay not exposed 
to common observation; as a saint, he is one of God's hidden 
ones; a jewel among # the rubbish, a pearl among pebbles, and 
precious among the vile; he has put on the robe of salvation, 
the beautiful garment of gladness; Jesus is his beauteous 
dress; he is clothed with the sun, and the moon is under his 
feet, where it should be; he feels and knows, by happy expe- 
rience, that he has in heaven an enduring substance, and 
where his treasure is, there is his heart also, so that, 
Unchain' d, and disengag'd from earthly dross, 
He treads the thorny footsteps of the Saviour's cross. 

His citizenship and conversation are in heaven; he is enti- 
tled to all the privileges and immunities of the kingdom of 
grace and glory: grace rises gradually in his soul as the sun 
in the heavens shining more and more unto the perfect day; 
he is always ready to give an answer for the hope that is in 
him with meekness and fear. Death is not terrible, neither 
does he dread judgment; he is both habitually and actually 
ready, waiting till preferred from cross to crown, warfare to 
rest, and is taken into the joy of his Lord. 
With him numbered may I be, 
In time and to eternity. 

THE CHARACTER OF AN HONEST MAN. 
He looks not what he might do, but what he should. Jus- 
tice is his first guide; the second law of his actions is expediency. 
He had rather complain than offend; and hates sin more for 
the iniquity of it than the danger; his simple uprightness 
works in him that confidence which oft times wrongs him, 
and gives advantage to the subtle, when he rather pities their 
faithlessness, than repents of his credulity. He hath but 
one heart, and that lies open to sight; and were it not fpr 
discretion, he never thinks aught whereof he would avoid a 
witness: his word is his parchment, and his yea, his oath, 
which he will not violate for fear or for loss. The mishaps of 
following events may cause him to blame his providence, but 
can never cause him to eat his promise; neither saith he, 
This I saw not, but, This I said. When he is made his 



CHARACTER OF THE FAITHFUL MAN. 431 

friend's executor, lie defrayeth debts, payeth legacies, and 
scorneth to gain by orphans, or to ransack graves; and, there- 
fore, will be true to a dead friend, because he sees him not. 
All his dealings are square and above the board; he discovers 
the fault of what he sells, and restores the overseen gain of 
a false reckoning. He esteems a bribe venomous, though it 
comes gilded over with the colour of gratuity. His cheeks 
are never stained with the blushes of recantation; neither does 
his tongue falter to make good a lie, with the secret glosses 
of double, or reserved senses; and when his name is traduced, 
his innocency bears him out with courage: then, lo, he goes 
on the plain way of truth, and will either triumph in his in- 
tegrity, or suffer with it. His conscience overrules his pro- 
vidence, so as in all things, good or ill, he respects the na- 
ture of the actions, not the sequel; if he sees what he must 
do, let God see what will follow. He never loadeth himself 
with burdens above his strength, beyond his will; and once 
bound, what he can he will do, neither doth he wiil but 
what he can do. His ear is the sanctuary of his absent 
friend's name, and of his present friend's secret; neither of 
them can miscarry in his trust. He remembers the wrongs 
of his youth, and repays them with that usury which he 
himself would not take. He would rather want than borrow, 
and beg than not to pay. His fair conditions are without dis- 
sembling, and he loves actions above words. Finally; he 
hates falsehood worse than death; he is a faithful client of 
truth; no man's enemy; and it is a question whether more 
another man's friend or his own; and if there were no hea- 
ven, yet he would be virtuous. 

THE CHARACTER OF THE FAITHFUL MAN. 

His eyes have no other objects but absent and invisible; 
which they see so clearly, that to them sense is blind; that 
which is present they see not: if I may not rather say, that 
which is past or future, is present to them. Herein he ex- 
ceeds all others, that to him nothing is impossible; nothing 
difficult, whether to bear or undertake. He walks every day 
with his Maker, and talks with him familiarly, and lives ever 
in heaven, and sees all earthly things beneath him. When 
he goes in to converse with God, he wears not his own 
clothes; but takes them still out of the rich wardrobe of his 
Redeemer, and then dares boldly press in and challenge a 
blessing. The celestial spirits do not scorn his company, yea, 
his service. He deals in these worldly affairs as a stranger, 
and hath his heart ever at home: without a written warrant 
he dare do nothing, and with it anything. His war is per- 



432 CASES OF CONSCIENCE. 

petual, without truce, without intermission, and his victory 
certain: he meetswith the infernal powers, and tramples them 
under feet. The shield that he ever bears before him, can 
neither be missed nor pierced; if his hand be wounded, yet 
his heart is safe; he is often tripped, seldom foiled, never 
vanquished. He hath white hands, and a clean soul, fit to 
lodge God in, all the rooms whereof are set apart for his ho- 
liness: "niquity hath oft called at the door, and craved enter- 
tainment, but with a repulse; or if sin of force will be his 
tenant, his lord it cannot. His faults are few, and those he 
hath, God will not see. He is allied so high, that he dare 
call God father, his Saviour brother, heaven his patrimony; 
and thinks it no presumption to trust to the attendance of 
angels. His understanding is enlightened with the beams 
of divine truth; God hath acquainted him with his will, and 
what he knows he dare confess; there is no more love in his 
heart than liberty in his tongue. If torments, if death, stand 
between him and Christ, he contemns them; and if his own 
parents lie in his way to God, his holy carefulness makes 
them his footsteps. His experiments have drawn forth rules 
of confidence, which he dares oppose against all the fears of 
distrust; wherein he thinks it safe to charge God with what 
he hath done, with what he hath promised. Examples are 
his proofs, and instances his demonstrations. What hath 
God given which he cannot give? What have others suf- 
fered which he may not be enabled to endure? Is he threat- 
ened banishment? there he sees the loved Evangelist in Pat- 
mos; Cutting in pieces? he sees Isaiah under the saw: 
Drowning? he sees Jonah diving in the living gulf: Burning? 
he sees the three children in the hot walk of the furnace: 
Devouring? he sees Daniel in the sealed den, amidst his ter- 
rible companions: Stoning? he sees the first martyr under his 
heap of many grave-stones; Beheading? lo there the Baptist's 
neck bleeding in Herodias' platter. He emulates their pain, 
their strength, their glory. He wearies not himself with 
cares; for he knows he lives not at his own cost; nor idly 
omitting means, but not using them without diffidence. In 
the midst of ill rumours and amazements, his countenance 
changes not; for he knows both whom he hath trusted, and 
whither death can Lead him. He is not so sure he shall die, 
as that he shall be restored; and out-faceth his death with his 
resurrection. Finally, he is rich in works; busy in obedience; 
cheerful and unmoved in expectation; better with evils; in 
common opinion, miserable; but in true judgment more than 
a man. 

THE END. 

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